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JAMES |MITH. Esq. of Jordanhill. F.R.S. &c. 


" Hard evangelium credebaut veteres nihil ali ud fuisse quam Petri J(««fi»n/rM»ivAMir«>" 

—PEABSOif, Vindicut IgncUiaiUf. 





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Preface, ......... v 


Literary characteristics of the different Grospels, ... tb. 

Phenomena of historical agreement, ..... xxii 

Di£ferencee in the conditions of agreement between the different C^ospels, xxiii 

Theories of Hug and Eichhom, ...... tb. 

Principles upon which the Parallel Passages are arranged in the pre- 
sent work, ........ xxiv 

General statement of the proposed theory of the Origin and Connection 

of the (Gospels, ....... xxv 

Such agreements exist in the works of all contemporary historians writ- 
ing in a different language from that of the actors of the events 
recorded, ....... xxvi. xxvii 

Examples from the newspapers of the day, .... ib. 

Examples from modem contemporary historians, ... ib. 
Extent to which the theory proposed can affect the independence of the 

evangelists, ........ xxxii 

Qreat importance of the testimony of St Luke to the authenticity of the 

preceding (Gospels, ....... ib. 

Objections of Dr lardner and Mr Home, to the supposition that any of 
the evangelists made use of the works of their predecessors, stated 

and answered, ....... xxxiv 

Objections by Bishop Marsh, Mr Alford, and Dr Davidson answered, xxxvii 

Theory of oral tradition, ...... xlvii 

Phenomena of tallying, ....... xlviii 

Connection of St Luke*s Gospel with that of St John, ib. 

Connection of St Luke's Gospel with St Paul, .... li 

Preface to St Luke's Gospel, ...... lii 

Proofs that it was written in Judea, ..... Iv 

Objections by Dr Davidson, to the supposition that St Luke made use 

of Matthew's (Gospel, stated and answered, Ivii 

Objections by Professor Thiersch, ..... Iviii 

Remarks on the genealogies of Matthew and Luke, ib. 

Remarks on the Gospel of Matthew, ..... Ix 

Occasion on which it was written, ..... Ixi 

Language in which it was written, ..... ib. 

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Phenomeila of iiiBertion and omission, . 
On the connection between Matthew and Mark, 
Proofs that Mark is the translator of Peter, 
Answer to the objection drawn from the title, . 
Proo& from the writings of the Fathers, 
Meaning of the designation cp/Duprvn^r, given bj the ancients to Mark, Ixxiii 

Proo& of the connection of Peter, as stated bj Mr Qreswell, . Ixxv 

Proo& drawn from coincidences in the narration with the country, pro- 
fession, and drcomstances of St Peter, .... Izxvi 
Agreements in the Epistles of Peter with the second Gospel, . . Ixzx 

Plan adopted in the Synopsis, ...... ib. 

Synopsis of the Parallel Passages between Matthew, Mare, and Luke, 1 

BETWEEN Matthew and Luke, 224 

Critical Notes, ........ 261 

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When engaged in studying the nautical style of St Luke, for the 
purpose of illustrating his narrative of the voyage and shipwreck 
of St Paul, I compared his account of the storm on the lake of 
Galilee with those of Matthew and Mark, the other two evangel- 
ists who record the same event. The results of the comparison 
were entirely unexpected by me; for when I first read the New 
Testament continuously in the original, and noticed the agree- 
ment of many passages in the Gospel of Mark with those of the 
Gospel of Matthew, I naturally concluded that Mark, who was 
not himself an eyewitness, had copied from Matthew, who was. 
In the present instance, the nautical expression, XaiXo^r av€fiov, 
" squall of wind," which occurs both in Mark and Luke, attracted 
my attention, as indicating that in this particular narrative a 
closer connection subsisted between Mark and Luke than^etween 
Mark and Matthew. In order to ascertain the precise nature of 
the connection, I copied the accounts in parallel columns; and, 
upon comparing them, was led to conclude that St Luke must 
have had both of the other accounts before him — Matthew in 
Greek, Mark in another language (Hebrew) ; that he had based • 
his account on that of Mark, but completed it from Matthew; 
that he had omitted nothing but autoptical details, such as eye- 
witnesses naturally employ — had inserted nothing but what could 
be inferred from the facts stated by the other evangelists; that 
where he copied Matthew, the agreement was verbal; where he 

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copied Mark, there was that kind of variation which occurs in 
independent translators from the same original. For reasons to 
be afterwards stated, I concluded that the original memoir was 
written by the Apostle Peter, and translated by Mark ; and that 
it was in consequence of this that Mark was designated by the 
Fathers the translator of Peter, (yiapm ^p/uymn^s nrrpw.) 

My researches were conducted so far in entire ignorance of 
those of a certain school of critics in Germany, being resident at 
the time in Jersey, tirhere I had no access to their works. I had, 
however, the advantage of submitting them to my learned friend, 
Dr Robertson, Professor of Church History in the University 
of Edinburgh, then also residing in that island, who took much 
interest in the investigation, considering it of importance in clear- 
ing up points which Neologian criticism had contrived to involve 
in obscurity, and which had resolved the historical accounts of the 
rise of Christianity into myths and legends. To use his own 
words, since written to me, "It fights the Germans with their 
own weapons, and proves that an impartial and independent criti- 
cism, if only deserving of the name, instead of subverting, estab- 
lishes the foundations of inspired truth.'' 

Encouraged by the approbation and advice of so competent a 
judge, I 'appended to my former work, on the Voyage of St Paul, 
a dissertation on the sources of St Luke's writings, which may be 
considered as the prodromus of the present work; for although 
the immediate object was to elucidate the origin of the Gospel of 
St Luke, it embraced, to a certain extent, its connection with the 
other Gospels, and theirs with each other. 

I certainly have no reason to regret having done so, for the 
criticisms it called forth have been eminently useful to me — in 
some cases, by suggesting difficulties which I hope to explain, in 
others by removing them. My object, in the following synopsis, 
has been to exhibit all the parallel passages, in the first three 

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Gospels, in which I consider that one or more evangelists have 
made use of the writings of the others, or of a common original. 
It maj be here asked, why I confine the comparison to the first 
three Gospels 1 The answer I have to make is, that I did very 
carefully copy out, in parallel columns, John's account of the 
events which had also been related by the other evangelists, but in 
every case I found that his accounts were those of an independent 
eyewitness relating them in his own language. Now, if John 
wrote after the other evangelists from his own observation, it is 
obvious that there could be no documentary agreement between 
them. Agreements such as exist between John and the other 
evangelists require no elucidation, and therefore I leave them 
altogether out of sight. But independent agreements are not con- 
fined to John's Gospel, they also occur in the other three : such 
are the accounts of the early life of our Saviour, of his visit to 
Nazareth, and of the crucifixion and subsequent events, as given 
by St Luke. These I have also, for the same reason, omitted. I 
have also omitted the passages peculiar to Matthew and Luke, 
where they have given independent accounts of the same transac- 
tions ; — to have included them would have given unnecessary 
extension to the synoptical tables, which are not intended to dis- 
pense with the subsidiary use of the New Testament by those who 
study them. I have, however, given the entire Gospel of Mark 
in its own order — not because I assume his oixier to be more 
strictly chronological than that of the other evangelists, but be- 
cause I consider that the description of the author of this Gospel, 
given by the earliest of the post-apostolic Fathers, mapkos *epmhn- 
EYTH2 nETPOY, " Mark, the translator of Peter," furnishes the key 
to the mystery of the connection of the synoptical Gospels. 

In all such investigations, the first object ought to be to state 
the facts of the case fully and fairly, taking care not to mix them 
up with the reasoning founded upon them. This I have attempted 

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viii PREFACE. 

to do in such a manner as to enable the reader to observe, at a 
glance, both the agreements and the disagreements which subsist 
between the Gospels — a work of no inconsiderable labour, for it was 
not till after repeated transcriptions that I succeeded in exhibit- 
ing them in as clear a light as the limits of the page would admit. 
I question if there is a single section which I have not transcribed 
three or four times — many as often as five or six times — before I 
was satisfied that I had, in some measure, attained mj object. 

It may be supposed that this was an unnecessary task, and that 
I might have availed myself of the labours of former synoptists 
and harmonists; but, my object being different from theirs, I found 
it easier to form the synopsis from the original writings than to 
adapt theirs to my purposes. 

In a work like the present, it is obvious that it is of the utmost 
importance that we should know as nearly as possible the exact 
words used by the original authors, in order to distinguish the 
cases where they used their own language, or made use of the writ- 
ings of others, or where they translated from a common original. 
I did not consider myself entitled to select such readings as might 
suit my purpose, and therefore had but two alternatives — either 
to adhere to the received text, or to adopt the latest critical one, 
founded upon the collation of the earliest manuscripts. I at first 
adopted the former plan, and copied the passages from the received 
text; but upon consideration I changed it, and have followed the 
text of Tischendorf, (Lips. 1849,) placing between brackets the 
words or sentences omitted by him, but translated in the English 
authorised version. 

It may be satisfactory to those who look with suspicion upon 
the numerous various readings appended to critical editions, to 
know that, in that very considerable portion of the Grospels which 
I have copied, I have not been able to detect a shade of difl^erence 
in the meaning, either doctrinal or historical. But the differences 

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between the earlier and the later MSS., although unimportant as 
to the matter, are of great importance in an inquiry like the pre-' 
sent, where so much depends upon yerbal expression. 

The conclusion which the comparison between the earlier and 
later texts leads me to form is, that there is a greater amount of 
Terbal agreement in the more modem MSS. than we find in the 
earliest existing ones; whilst, on the other hand, there is a greater 
amount of translational agreement in the oldest. The reason for 
this tendency, on the part of transcribers, to convert the transla- 
tional into the transcriptural, will be easily understood by those 
who have had much practice in transcription. If we examine a 
passage which has been translated from a common original, it will 
be found that, whilst the meaning is the same, many of the words 
are different; but a transcriber, when he comes to a passage in 
one Gospel exactly corresponding in meaning with a passage in 
another, and which is firmly fixed in his memory, is apt uncon- 
sciously to make the words identical ; and in like manner, when 
words or expressions are wanting in one Gospel which occur in 
the corresponding passages in another, he is apt to insert them — 
and in both cases he introduces verbal agreements not in the ori- 
ginal The reader can easily satisfy himself that this must be the 
case, for he will rarely find any of the words or passages which I 
have bracketed which do not occur in corresponding passages in 
another Gospel But these causes are constant; they must have 
influenced the earliest, as they have the latest transcribers; and 
we are warranted in supposing that there was still less verbal 
agreement in the original writings of the evangelists than what 
we have in the earliest existing MSS. 

As a proof of the importance of attending to this, I would cite 
the two verses, Mark, i. 24, 25, compared with the corresponding 
two in Luke, iv. 34, 35, which are stated by Bishop Marsh, in his 
Essay on the origin of the Gospels, page 118, to contain the only 

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verbal agreement which is peculiar to Mark and Luke. Now, in 
the earliest MSS. this agreement does not exist; for I find not less 
than three deviations from verbal agreement in these two verses, 
(see Section vii., p. 10.) No inference, therefore, can be drawn 
from the passage cited by Marsh adverse to the conclusion that the 
agreements peculiar to Mark and Luke are translational, and taken 
from an original in another language. In addition to the above, 
Dr Davidson has cited two other passages — namely, Mark,viii. 38 ; 
Luke, ix. 26 — Mark, ix. 38, 40; Luke, ix. 49, 50; but if the 
reader will examine the passages, he will perceive that there are 
verbal differences sufficient to remove them from the category in 
which they are placed by this author. 

An objection has been made to the inquiry, which I should not 
have thought of noticing, because I do not suppose it entertained 
by any person versant in historical or Biblical criticism, but be- 
cause it expresses sentiments which I believe are entertained by a 
certain class of theological writers, and by no inconsiderable num- 
ber of theological readers. It is expressed in the following note, 
appended to an otherwise favourable review of my former work, 
in the Free Church Magazine : — 

" Our author endeavours to explain (after the example of the searching, but 
on this point profitless, criticism of Grermany) what, for wise reasons, the Divine 
Author of Scripture has left wrapt up in profound mystery ; what we believe 
it utterly impossible for any one satisfiictorily to explicate now ; and what, if 
it could be explicated, would be of no service whatever to the cause of Divine 
truth. He seeks to prove, by internal evidence of manner and style, from 
what original sources a writing, which is known to the Church only as itself 
an original source, has been derived ; and in the particular case of St Luke 
would establish that his Gospel and that of St Mark have alike, in most places, 
been drawn from the same original ; but that the Gospel of St Mark is merely 
a translation, in Greek, of the original — while St Luke's Gospel contains an- 
other translation, and adds from other quarters various particulars not con- 
tained in the Aramaic original referred to. It is but due to Mr Smith, and 
to the truth itselfi to express our conviction that in this part of his researches 
he is fiu- from proving himself to be so much at home as in the other parts of 

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his volume j and we are persuaded that few persons of competent learning 
and judgment, at all skilled in judging of criteria and weighing evidence of 
this kind,*will be disposed to go along with him. His theory appears to us' 
to be utterly groundless ; and we could produce many passages from the two 
Gospels so varied in expression and colouring, that we woidd defy any xmpre- 
judiced and judicious critic to say that they are simply different translations 
of the same original. But there is no occasion to enter more at large into the 
subject. We wished merely to express our regret at the introduction of this 
discussion into Mr Smith's otherwise admirable volume, as we are afraid the 
perusal of such a discussion, in the manner in which it is here handled, may 
be fitted in some to awaken doubts as to the inspired character of St Luke's 
writings, and as not only the general aim of the discussion is objectionable, 
but also some of the particular expressions in it (we believe inadvertently 
used) are liable to exception." 

So far as the above paragraph contains any reasoning upon the 
subject, it proceeds upon an entire misconception of what I had 
advanced. I admit that there are many passages in Luke that 
are not " simply different translations of the same original.'' I 
only said there were some that were. My conclusions as to the 
originality of St Luke's Gospel were the same as St Luke's own, 
as stated in his preface — namely, that he has used the accounts of 
those who were from the beginning eyewitnesses and ministers of 
the Word — the same as those of the early Fathers, as well as of 
the best modem critics. This, however, is not the place for rea- 
soning on the subject, but for defending myself from inquiring into 
a subject " upon which it is impossible to throw light, and which, 
even if light could be thrown, would be of no service to the cause 
of Divine truth." Such cautious, I should say timid, reasoning is 
too late. Men's minds are attracted to the subject; and the neces- 
sity of solving the problem is recognised by every Biblical critic 
A writer on the subject in the Edinburgh Review thus expresses 
himself — 

" Until the time when the publication of Eichhorn's celebrated edition of 
the New Testament gave a new impetus and direction to theological inquiry, 
the whole tribe of expositors, commentators, and writers on the evidence of 
Christianity had been successively labouring to explain and reconcile the differ- 

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the Acts of the Apostles are genuine and authentic, so must also 
be the Gospel, for not only is it mentioned in that work, but it 
is obviously by the same hand. Again, if it can be shown that St 
Luke made use of the Gospel of Matthew as one of his authori- 
ties in composing his own, he is at once the earliest and the best 
evidence of its genuineness and authenticity : that he did so, and 
that he used the same Greek Gospel which we now have, is proved 
by the extracts from it in his writings. In like manner, if I have 
succeeded in showing that both Luke and Matthew made use of 
the original of which Mark is the translator, we have not one but 
two contemporary historians to attest the authenticity of the 
second Gospel. And lastly, if I have succeeded in showing that 
Peter is the author of the memoir of which Mark is the trans- 
lator, we have the best of all historical evidence of the truth of 
the transactions — that of eyewitnesses, written immediately after. 
None of these conclusions rest in any manner upon conjecture ; 
they are all of them supported by external and internal evidence 
— evidence such as in the works of secular writers would have 
been held to be sufficient to establish them ; and — but for certain 
preconceived theories respecting the originality and independence 
of the Gospels, with which they are supposed to be inconsistent — 
must have been admitted ere now in the case in question. The 
evangelists are, indeed, independent of each other, but theirs is 
the independence of historians, not of poets or romancers. No 
historian is independent of his facts, and none but an eyewitness 
of his authorities. It has also been said, in the above extract, 
that the manner in which "the discussion is handled may be fitted 
with some to awaken doubts as to the inspired character of St 
Luke's writings ;" and another critic, equally favourable in other 
respects, objects to my remarks, as " making it entirely a human 

Mr How8on*s Lifo of St Paul. Nothing has gratified me more than the entire acquiesoenco 
of nautical men in my conclusions. 

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affair. The notion of Divine inspiration is left out of sight com- 
pletely ; nay, an ordinary reader might be inclined to think that 

there was no such article in his creed It is but 

meeting the sceptics whom he would confute on grounds lower 
than necessary, and of course lower than right, to talk of the 
* landsman-like style ' of St Matthew," &c * 

I am thus thrown upon my defence, both with respect to my 
own personal belief in inspiration, and with respect to the manner 
in which I have conducted the inquiry. 

I had at one time written a caveat against such inferences, but 
considered it unnecessary, because the question of the inspiration 
of the sacred writers did not properly belong to the subject, and 
was in no ways affected by the way in which it was treated. Had 
I, indeed, discovered anything like a want of truthfulness in the 
writings of the evangelists, it might be said to have affected the 
question ; and in so far as the severest tests only rendered this 
truthfulness more evident, it may be said to have affected it in 
favour of inspiration ; for if we believe Scripture to be true, we 
must believe it to be inspired^ — as, on the other hand, it must, if 
inspired, be true ; but we must not reason in a circle, and say. 
Scripture is true, therefore it is inspired ; Scripture is inspired, 
therefore it is true. We cannot prove one of the propositions by 
assuming the other. I was dealing with the previous question 
of the truth of the narrative, and therefore felt precluded from 
assuming tlie inspiration of the writer. I cannot agree with my 
critic in thinking it wrong "to meet sceptics on ground lower 
than necessary f for if we can establish our point on the lowest 
ground, d fortiori we can on the highest. We are not entitled to 
assume what opponents do not admit. I am not to say that the 
mythical theory of the origin of Christianity is unfounded, because 

* London Guardian, 

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it is inconsistent with the inspiration of the record, but because it 
is inconsistent with its authenticity and contemporaneity. Prove 
these, and by the admission of its propounder it must fall to the 

Although, however, we are not called upon to enter into the 
question of the inspiration of the Gospels before we have proved 
their historical truth, we may do so retrospectively, and inquire 
whether or not the fact of these authors being inspired aflfects 
their testimony as human witnesses. Now, I must ground my 
opinions on the subject, not upon the dicta of theologians, but 
upon tlie words of the record, which, if tme^ must be authoritative, 
for they are the words of Him who cannot err. The term 
" plenary inspiration " is a theological, not a Scriptural term. I 
do not, therefore, object to it, but I object to that sense of it 
which would destroy the value of the historical testimony of the 
apostles as eyewitnesses — which would in effect destroy the indi- 
viduality of the writers, and reduce them to mere machines. I 
can recognise in Scripture two very distinct kinds of inspiration — 
the inspiration of revelation, and the inspiration of guidance. The 
term plenary is equally applicable to both ; but the facts recorded 
by the evangelists were not revealed to the apostles, but exhibited 
to their senses ; and what they tell us, they tell us in their own 
language, which is true, because guided by the Spirit 'of all truth, 
although it may not always be expressed in the most elegant or 
polished style. 

That this was the case may, I think, be gathered from the inci- 
dental notices which occur in the writings of the evangelists. St 
John repeatedly asks the confidence of his reader in the truth of 
his relation, because he actually witnessed what he relates. St 
Luke asks the confidence of his, because he had carefully inves- 
tigated everything from the beginning, and was in possession of 
the best evidence — that of eyewitnesses, who had been personally 

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PREFACE. xvii 

engaged in the transactions. When St Peter tells us that '^ holy 
men of God spake as they were moved by the Holy Ghost/' he 
is speaking of prophecy, which must be the expression of revela- 
tion ; but when he proposes a candidate for the apostleship, the 
conditions required are that he must be personally cognisant of 
the transactions of our Lord. It is perfectly clear that one of 
the most important duties of the apostles was to give their testi- 
mony to the truth of the events ; but this testimony would have, 
comparatively speaking, been of little value, unless some of them 
at least had committed accounts of the events to writing. It is 
my object in the following dissertation to show that, in so far as 
evidence has come down to us, we can trace what is recorded in 
the Gospels to original memoirs written by apostles — " a duty," 
as TertulUan remarks, "especially imposed upon them by our 
Lord himself." * 

In the following synopsis I have subjected the sacred historians 
to the severest of all tests — ^that of confronting them, in every case 
where it was possible, with their authorities. Apply the same 
test to any similar series of profane historians, and where will we 
find the same fidelity to their authorities, the same freedom from 
bias or from mistakes, as we find in the works of the evangelists 1 
The very first trial of this nature which I made, of subjecting 
profane historians to the same test as I have the evangelists, 
exhibited a direct contradiction, not in an unimportant point, but 
in one of great historical importance. Hume's account of the 
battle of Cressy is taken from that of Froissart, but Froissart 
expressly says that, at its termination, " the English never quitted 
the ranks, but remained on the field/' Hume, on the other hand, 
says equally expressly, that "the whole French army took to 
flight, and was followed and put to the sword without mercy." 

* " Ck>n8tituimu8 imprimis eraDgelicum instnimentum apostolos auctoces habere, quibus 
hoc munns eyangelii promulgandi ab ipso Domino sit impositum." — Adv. Marcion, lib. iv. o. 2. 

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xviii PREFACE. 

Here is a contradiction, Avhich I own perplexed me, till I dis- 
covered, upon comparing different editions of Froissart, that, by 
some unknown cause, a transposition had taken place in the 
account of what was a mere episode in the battle — where a partial 
pursuit did take place earlj in the battle, but which, in the edition 
consulted by Hume, was placed at the conclusion, and caused the 
mistake. We meet with no such contradictions in the Gospels, 
yet how easily might they have arisen from a similar error in an 
early transcriber. Some of those unimportant ones, which have 
perplexed commentators, have probably arisen from clerical errors, 
to which all transcribers are liable. One such, I think, I have 
explained by merely supposing that an early transcriber had 
placed one letter too near another, and by doing so changed the 
Greek word which signifies to " go in,'' to that which signifies to 
" go out,'' funropfvofuu into cKTropcvofuu, and thus accounted for the dis- 
crepancy as to the time of the cure of the blind near Jericho. See 
Note on Section Ivii. p. 298. 

Since this work was sent to press, an exceedingly interesting 
one on the same subject has been published, entitled " Horae 
Evangelicse ; or. The Internal Evidence of the Gospel History, 
being an Inquiry into the Structure and Origin of the Four 
Gospels, &c. By the Rev. T. R. Birks." The conclusions Mr 
Birks has arrived at are, in many important respects, the same 
as those adduced in the present work. The author has the great 
merit of conducting his researches unfettered by any preconceived 
theory respecting the originality of the evangelists. He says 
truly, — 

" The principle, that each later evangelist knew the writings of his prede- 
cessors, will by no means imply, as some have hastily assumed, that he would 
become a mere copyist, even in the parts common to both writers. Each 
of them was an original authority, possessed of independent information, 
and might either use it independently, or combine it with the previous 
accounts, according to the plan and object of his own work." — P. 61. 

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Thus far our conclusions are the same, as they are with respect 
to the originality of the Greek Gospel of Matthew. The point 
upon which we diflfer is that respecting the originality of the 
Gospel of Mark, which I consider to be a translation of the 
original, which both Matthew and Luke made use of in certain 
portions of their Gospels. Mr Birks, on the other hand, sup- 
poses that Mark copied the Gospel of Matthew. 

It is somewhat remarkable that, at the same time that I 
received the above-mentioned work, I received an elaborate 
critique on my work in the Gottingische Gelehrte Anzeigeriy Aug. 
1851, by Professor Thiersch of Marburg, who, whilst he is not 
satisfied as to the use of the Gospel of Matthew by St Luke, 
agrees entirely with me with regard to the originality of St Mark. 
He says, " We need no longer search for the protevangelium ; we 
possess it in the Gospel of Mark : the reviewer holds this no 
longer as a hypothesis, but as a fact.'* * And the learned reviewer 
of the same work in the English Review (vol. xiii. p. 376) 
not only adopts my views of the origin of the second Gospel, but 
adduces new and cogent reasons in support of them. 

Some of the expressions made use of — such as phenomena, 
autopticity, contemporaneity, translational, and transcriptural — 
may appear pedantic and uncouth, but in all such inquiries precision 
is to be preferred to fine writing. I have never used them where 
a synonymous word in common use would have answered the 

• '* Wir brauchen das UreTangelium nicht zu suchea, in dem Evangelium Morel besitzen 
wir 68. Ref. h&lt dies fUr keiue Hypothese mehr, sondem fUr eiue Thatsache.** — P. 137]. 

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In the writings of the evangelists we possess the works of four 
independent historians, narrating, without concert, events of which 
they were either eyewitnesses, or of which they derived their 
knowledge immediately from those who were. Viewed merely as 
literary productions, without reference to the titles assigned to 
them by tradition, the Gospels of Mark and John bear all the 
characters of autoptical memoira — that is, of the memoirs of eye- 
witnesses, or what the French term, " M^moires pour servir k 
rhistoire/' The Gospels of Matthew and Luke are more or less 
regularly composed histories of the life and transactions of our 
Lord; that of Matthew, notwithstanding the conciseness of the 
narration, exhibiting internal proofs that its author was also an 
eyewitness of many of the events which it relates. The Gospel 
of Luke, on the other hand, is avowedly drawn up, from personal 
investigation, by an author in possession of the communications 
of eyewitnesses actually engaged in the transactions. 

When we compare with attention different accounts of the same 
series of transactions, two very distinct kinds of agreement will 
generally be found to present themselves — the one arising from the 
identity of the events related, the other from the identity of the 
authorities made use of. The first may be termed autoptical agree- 

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ments, or the agreements of independent witnesses — the latter, 
documentary agreements, or those produced by the use of the same 
original authorities. 

It follows from this statement that there can be no documen- 
tary agreement between autoptical memoirs; but between histo- 
ries — taking the word history in its limited sense — which record 
the same events, we ought to expect to meet with such agreements ; 
and also between histories and memoirs written previously to their 
composition, but not between them and subsequent memoirs. 

Autoptical agreements, or the agreements of independent wit- 
nesses, require no elucidation. I shall, therefore, content myself 
with pointing them out, when they occur, in the Notes on the dif- 
ferent Sections of the annexed synopsis — confining myself, in the 
following Dissertation, to an inquiry into the nature and causes of 
the documentary phenomena which we meet with in the writings 
of the evangelists. Documentary phenomena may be divided into 
two classes — namely, the phenomena of transcription, and the phe- 
nomena of translation, according as the authorities made use of 
are in the same or in a diflferent language from that of the histo- 
rians : to save circumlocution, I term them transcriptural and 
translational agreements. Translational phenomena may again be 
divided into those of independent or dependent translation; the 
former occur in cases where the translator is ignorant of, or makes 
no use of, previous translations — the latter, in cases where he does. 

To one or other of the above enumerated kinds of agreement 
may all those we meet with in the Gospels be referred. In them- 
selves, they are exceedingly simple; but when we meet with them 
in the works of independent historians, such as the authors of the 
Gospels, they become extremely complicated, and we cannot 
expect to be able in every case to distinguish them from each 
other; for independent translators not unfrequently render short 
and simple sentences into the same words, producing a verbal 
agreement which is neither the efiect of transcription nor of depen- 
dent translation. On the other hand, a transcriber may, for the 
purpose of improving the style, make such alterations on the Ian- 

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guage of his authority as to give it tlie appearance of independent 
translation. Even in the case of independent narratives of the 
same events, short verbal agreements occasionally occur. These, 
however, are exceptional cases, not sufficiently frequent \o prevent 
us from ascertaining with confidence the conditions of agreement 
which subsist between each of the Gospels. 

These conditions differ in the different Gospels. Thus, when 
we compare the parallel passages peculiar to Luke and Matthew, 
we find the agreement, generally speaking, to be transcriptural ; 
in those peculiar to Luke and Mark, the agreement is that of 
independent translation ; in those peculiar to Matthew and Mark, 
the agreement is partly that of independent translation, and partly 
of dependent translation ; whilst in the cases where John narrates 
the same events as the other evangelists, the agreements are autop- 
tical, or those of an independent witness. 

These well-marked distinctions in the nature of the agreements 
between the writers, can neither be accidental, nor ascribed to 
one general cause : there must have been special causes which 
produced them. If we wish to ascertain what were the causes 
in question, we must, in the first place, observe with care, and 
report with accuracy, all the facts upon which our reasoning is 
founded. We may, indeed, lend plausibility to a hypothesis 
which is only partially true, by selecting such phenomena as 
are calculated to support it, and passing over in silence, or 
explaining away, snch as are adverse to it. Thus Eichhorn, 
observing the phenomena of translation in the writings of the evan- 
gelists, attributes all the agreements to a supposed Aramaic or 
Hebrew protevangelium ; Hug, observing those of transcription, 
supposes that each succeeding evangelist made use of the writings 
of th#se who preceded him. Both theories are to a certain 
extent true ; and it is only when, led away by the love of general- 
isation, they have attempted to reduce the most inconsistent phe- 
nomena under one general law, that their reasoning fails. Schleier- 
macher, speaking of the theories of Hug and Eichhorn, says ti-uly 
enough, that " they combat each other with great mutual success." 

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He might have said, n^ith equal truth, that each defends his own 
theory with success. They are the knights of the gold and silver 
shield : each takes a one-sided view of the question, and exhausts 
his ingenuity in defending it. 

In arranging the parallel passages, I have not attempted chron- 
ological order. I do not believe that it is possible to construct a 
regularly chronological harmony ; at all events, I have not made 
the attempt. I have given the whole of the Gospel of Mark in 
its own order, not from any preference of that order, but because 
the greater portion of the parallelisms may be referred to Mark, 
and because I consider that it is in an especial manner in the con- 
nection of this Gospel with the others that the key of the mystery 
of their connection is to be found. I have divided it into sections, 
arranging the corresponding passages in Matthew and Luke on 
each side; never, however, inverting the order of any of the evan- 
gelists in order to make the agreement more striking, but leaving 
vacant spaces, with references to the corresponding passages in the 
other Gospels. I have, in this respect, deviated from the practice 
of Archbishop Newcome, Mr Greswell, and other harmonists; but 
these inversions are phenomena which must be kept in view — for 
it will be found that they throw no inconsiderable light on the 
order of the Gospels. Take, for instance, the accounts of the 
Temptation in the Wilderness, given in Matthew and Luke (Sec. 
iii. p. 226), where the difference in the order cannot be accounted 
for, except on the supposition that St Luke wrote last. — See 
note, p. 302. 

In those parts of the synopsis which contain the Gospel of 
Mark, we have every case where all the three Gospels coincide, as 
well as every case where there are corresponding passages in Mark 
and Matthew, and in Mark and Luke; the only other cases «rhich 
can occur are those between Matthew and Luke. These I have 
given in a separate series of sections, in the order of Luke. 

In order that my reasoning may be more clearly understood, I 
shall, in the first place, state very shortly the conclusions which 
I have been led to, from the evidence ftirnished by the writings of 

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the eyaDgelistSy and other ancient writers^ respecting the origin 
and connection of the Gospels. They are as follow : — 

1st. Several of the apostles, including Matthew, Peter ^ and John, 
committed to writing accounts of the transactions of our Lord and 
his disciples in the language spoken by them, i. e.y Syro-Chaldaic 
or Aramaic, known in the New Testament and the works of the 
Fathers as Hebrew. 

2d. When the apostles were driven by persecution from Judea, 
a history of the life of our Lord was drawn up from the original 
memoirs, in Hebrew and in Greek, by the apostle Matthew, for 
the use of the Jewish converts — the Greek being the same as the 
Gospel according to Matthew. 

3d. St Luke drew up, for the use of Theophilus, a new life of 
our Lord, founded upon the authority of eyewitnesses and minis- 
ters of the Word — including the Hebrew memoir of Peter, and the 
Greek Gospel of Matthew. 

4th. After Peter's death, or departure from Rome (?.£o«w), St 
Mark translated the memoir, written by Peter, into Greek. 

5th. John, at a still later period, composed his Gospel from his 
own original memoirs, omitting much that was already narrated by 
the other evangelists, for reasons assigned by himself — (xxi. 25.) 

By adopting this theory of the origin of the Gospels, we can 
easily explain the phenomena in question. I do not, however, 
propound it as a probable conjecture, calculated to aflford an expla- 
nation, but trust I shall be able to substantiate every part of it by 
adequate proof. 

Assuming it to be established, we ought to expect that the 
phenomena of agreement would be exactly what we find them to 
be. St John writing entirely from his own observation, and sub- 
sequently to the other evangelists, there can be no documentary 
agreement between his writings and theirs. When, therefore, he 
narrates the same events, the agreements with the other evange- 
lists ought to be independent, which is precisely what we find 
them to be. Luke writing subsequently to Matthew and Peter, 
and drawing up his gospel from the accounts of eyewitnesses and 

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ministers of the Word, naturally made use of their writings; but 
as, according to the above statement, Matthew's Gospel existed in 
Greek, and Peter's memoir was not yet translated, his connection 
with Matthew should be transcriptural, and with Mark, the trans- 
lator of Peter, translational. Now, the agreements between Luke 
and the two preceding evangelists are exactly what this view of 
their origin would lead us to expect. 

Matthew, in drawing up his Greek gospel, made use of Peter's 
memoir, afterwards translated by Mark — hence the agreement be- 
tween Matthew and Mark is translational, with this exception, 
that Mark, in translating the original memoir of St Peter, natu- 
rally made much use of the previous translation of Matthew, in 
those portions of Matthew's Gospel which he had taken, without 
alteration, from the original ; hence we should have, in the agree- 
ments between them, the phenomena of dependent as well as of 
independent translation. Now, there is much verbal agreement 
between Matthew and Mark, arising, I have no doubt, from this 

These phenomena are, in fact, the phenomena of historical 
contemporaneity : they occur in all true contemporaneous accounts 
of events, where the actors speak a different language from that of 
the historians. We meet with them every day of om* lives. Cri- 
tical research is never applied to what is universally known ; but 
if we subject the most contemporaneous of all historical narratives, 
namely, those given in the newspapers of the day, to the same 
critical process to which I am subjecting the Gospels, we cannot 
fail to meet with them all. Let us suppose the scene of the events 
to be in France. We find, in the different morning papers, inde- 
pendent translations of the French accounts; we find also accounts 
transmitted to each of the newspapers by their own correspon- 
dents — i. e.y independent autoptical details ; and in the evening 
papers we find accounts of the same events often agreeing verbatim 
with those in the morning papers, or the phenomena of transcrip- 
tion. It is almost superfluous to give examples of what every 
newspaper reader must know to be the case. I shall, however, 

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take as an example what I find in the newspapers of the day in 
which I am at present writing, (January 24, 1853.) They con- 
tain the speech of the Emperor of the French, announcing his 
intended marriage. In the Times and Morning Herald, morning 
papers, it begins as follows : — 


** I yield to the wish so often manifested 
by the country, by coming to announce 
to you my marriage. 

** The alliance which I contract is not 
in accord with the traditions of 
ancient policy; therein is its 
advantage. France, by its sucoessiye 
revolutions, has ever abruptly 
separated ftom the rest of 
Europe. Every wise government 
ought to try to make it re-enter 
in the pale of the old monarchies. 
But this result wUl be more surely 
attained by a more straightforward 
and frank policy — by loyalty 
in conduct than by royal 
alliances, which create a false 
security, and often substitute 
£unily interests for those of the nation/' &c. 

MoRNiNQ Herald. 

" I yield to the wish so often manifested 
by this country, by coming to announce 
to you my marriage. 

" The union which I contract is not 
in accord with the traditions of 
old policy ; that is its 
advantage. France, by its successive 
revolutions, has always roughly 
separated herself from the rest of 
Europe. Every sensible government 
ought to seek to make her re-enter 
into the rank of the old monarchies. 
But this result will be more surely 
attained by a more straightforward 
and candid policy, and by good faith 
in aU transactions, than by royal 
alliances, which create false 
security, and frequently substitute 
£Eunily for national interests," &c. 

The same passages in the Record, an evening paper, of the same 
date, are word for word the same as those in the Times. We 
have here the phenomena of transcription and translation ; who, 
then, can doubt that there has been a written original, in a difier- 
ent language, to account for the particular species of agreement 
which subsists between the two morning papers, or that the even- 
ing paper has copied from the Times f 

Let us now select three independent contemporary historians, 
recording events to which they stand in nearly the same relation 
with respect to time and language, as the evangelists did to the 
events recorded by them. 

Sir Archibald Alison, in his History of the French Revohition, 
relates the events of the Peninsular campaigns at about the same 
distance of time as St Luke did those recorded in his Gospel. 

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There is another English historian of the Spanish campaigns 
(General Napier), who, like St Matthew, relates historically a 
series of events partly from his own observation, partly from that 
of other officers who were engaged in them ; and there is a third 
English work, entitled Memoirs of the War in Spain, by Marshal 
Suchet This is exactly what I suppose the second Gospel to be ; 
the translation of an autoptical memoir, written by one personally 
engaged in the transactions. In this last work there is no indica- 
tion either on the title, or in the work itself, that it is a transla- 
tion, neither does the author ever mention himself in the first 
person ; yet, even independently of the title, a careful comparison 
of it with Alison's History would prove — 1st, that it was translated 
from an original memoir in a foreign language ; 2d, that it was the 
production of an eyewitness ; 3d, that the original author was no 
other than Marshal Suchet. In like manner, a comparison of the 
works of Alison and Napier proves that, before Alison wrote, 
Napier's History existed in English, and was known and made use 
of by Alison as one of the authorities alluded to in his preface ; 
and lastly, if we compare Napier with Suchet, it will be evident 
that he as well as Alison used the work of the latter as an 

Before proceeding with the proofs by which those propositions 
can be established, I would observe that it is much more difficult 
to make out the connection of modern authors than it is of the 
evangelists ; because, in the former case, a regard to literary repu- 
tation tends to prevent verbal adherence to the authorities, except 
under particular circumstances — but the desire for literary distinc- 
tion formed no part of the motives which actuated the evangelists. 
They never scrupled to transcribe or to translate literally, or to 
make use of previous translations when it suited their purpose. 

I now proceed to show, by a comparison of parallel passages, 
that Suchet's Memoirs was made use of by Alison, and that it 
must have existed in another language when he used it. 

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SUOHET, YoL i p. 214. 

" On the 28th of October, Marshal Mac- 
wrote to him: — 

*"The Qovemor of Barcelona has an- 
nounced to me the approaching departure 
of a convoy from Perpig^an 
between the 2d and the 4th of November, 
and he presses me, 
in the name of Oeneral d'Hilliers, 
to favour its advance. 
Were this convoy taken or dispersed, 
Barcelona might be lost ; 
aDd there can be no doubt that 
the enemy will try every means 
of intercepting it. My presence alone 
can insure its safety ; and you 
are well aware that even were 
the chances equal, 
we could not expose ourselves 

to this hazard, which, 

if it hi^pened to be against us, 

would be without remedy.' " 

AuBON, vol. ziv. p. 159, note. 
" Macdonald, on 28th October, 

wrote to Suchet : — 

" ' The Governor of Barcelona has an- 
nounced to me the immediate departure 
of a convoy from Perpignan 
on 4th November, 
and he urges me, in the strongest manner, 

to protect its advance. 

If that convoy is taken or dispersed, 

Barcelona will be lost ; 

and it is not doubtful that 

the enemy "will try every method 

to intercept it. My presence alone 

can save it ; and you 

will easily imderstand that even if 

the chances of success were equally balanced, 

we can never permit, without efforts to 

prevent it, 

such a loss, which 

would be irreparable.' " 

It is sufficiently evident that we have here two independent 
translations of the same original. 

Let us now compare Alison's History with that of Napier. I 
select a passage from the account of the battle of Salamanca. 

Napibb, vol. V. p. 176. 

" Some of Boyer*s dragoons also 
breaking in between the fifth and sixth 
divisions, slew many men, and 
caused some disorder in the Fifty-third ; 
but that brave regiment lost no ground, 
nor did Clausers impetuous attack avail 
at any point, after the first burst, 
against the steady courage of the Allie& 
The southern ridge 
was regained. 

The French General Menne was severely, 
and General Ferey mortally wounded ; 
Clausel himself was hurt ; 
and the reserve of Boyer^s dragoons, 
coming on at a canter, were met and 
broken by the fire of Hulse's noble brigade. 

AUBOK, vol. XV. p. 65. 

" An impetuous charge 
of the French dragoons 

only for an instant arrested the Fifty-third ; 

the southern ridge, which had been lost, 
was regained; 

Ferey was mortally, 
Clausel slightly, wounded ; 

over the whole centre 

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Napier, vol. v. p. 176. 
Then the changing current of the 
fight once more set for the British. 
The third division continued to outflank 
the enemy's left» Maucune abandoned 
the French Arapeiles, Foy retired from 
the ridge of Calvariza, 
and the Allied host righting itself, 
as a gallant ship after a sudden gust, 
again bore onwards in blood and gloom ; 
for though the air, purified by the storm 
of the night before, was peculiarly clear, 
one vast cloud rolled 

along the basin, and within it was the battle, 
with all its sights and sounds of terror.** 

AuBON, vol. XV. p. 65. 
the steady courage of the Allies prevailed ; 

' and the Allied host righting itself, 
like a gallant ship after a sudden gust, 
again bore onwards in blood and gloom ; 
for though the air, purified by the storm 
of the evening before, was peculiarly clear, 
one vast cloud of smoke and dust rolled 
along the basin, and within it was the battle, 
with all its sights and sounds of terror.' " 

Had there been no other evidence than the foregoing extracts, 
they would have conclusively established two points : first, that 
Alison was acquainted with, and made use of, Napier's History; 
for there is nothing in Alison's account which is not either 
expressly mentioned in, or follows by legitimate inference from 
Napier's — on the other hand, there are many things in it which 
could not be taken from Alison ; and, second, that both accounts 
were written in the same language, for there is an amount of verbal 
agreement which can only be accounted for upon that supposition. 

I shall now give examples illustrative of the connection of all 
the three historians. 

Napibb, voL iv. p. 97. 

1. The columns of attack 

had to pass over 

an open space of 

more than a hundred yards 

before they could reach 

the foot of the breach. 

2. And when within 
twenty yards of it, 
the hedge of aloee 

obliged them 

to turn to the right and left, 

SuoHBT, voL iL p. 95. 

1. Our fire ceased, and that 
of the enemy redoubled at 
the sight of our brave men,' 
who issued from the trenches, 
ran over 

an uncovered space of 
sixty toises, 
and dashed on 
the breach. 

2. Large aloes forming a lino, 
at the distance of 
ten fathoms from the wall, 
forced the head of our colunm 
to turn aside. 

Seev. 1. 

AuBON, vol. xiv. p. 181. 
Seev. 3. 

1. The assailants 

had to cross 

a space of 

a hundred and twenty yards 

before reaching 

the walL 

2. And the row of aloes 

at its foot 

offered no inconsiderable 

obstacle to their advance. 

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Napisb, vol iv. p. 97. 

under a terrible fire of 

and of grape. 

which ihe Spaniards, who 

were crowding on the breach 

with apparent desperation, 

poured unceasinglj upon 

them. The destruction 

was great; 

the head of the French 


got into confusion,gaTe back, 

and was beginning to fly, 

when the reserves 
rushed up. 

A great many officers, 
coming forward in a body. 

renewed the attack. 

SucHBT, vol iL p. 95. 

3. The Spaniards then hur- 
ried up, lining the breach 
with the most valiant of their 
officers and men, armed with 
muskets, halberts, and gre- 
nades ; and, supported by 
the warmest fire of 

they repulsed the assailants, 
the foremost of whom tot- 
tered upon a moving soil, 
which gave way under their 
A shower of case-shot 

poured upon 

the head of the column. 

For a moment fortune 

seemed to waver. 

The commander-in-chief 

ordered a reserve 

to be brought up, 

all his aides-de-camp 

rushed forward ; 

a battalion of officers 

hastened up. 

General Uabert, Colonel 

Florestan P6p6, the Chef 

de Bataillon Ceroni, the 

officers of engineers, &c &c., 

all led the way with 


AuBOK, vol xiv. p. 182. 

3. When they leapt out of 
the trenches, the whole 
French batteries instantly 
ceased firing, while the fire 
of the Spaniards from the 
summit of the rampart 

and a frightful storm of 


hand-grenades, and howit- 

swept away 

the head of the column. 

On rushed 
those behind, &o. 

It is suflBciently obvious, from the foregoing description of the 
assault on Tarragona, that both Napier and Alison have taken 

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their accounts from Suchet, and that the original was by an 
author personally cognisant of the events which he has recorded, 
from his autoptical details — giving the names of unimportant 
individuals, &c. It would be easy, were there any doubts on the 
subject, to extract evidence from Suchet's Memoirs, not only to 
prove that it was the work of an eyewitness, but that it was 
written by the commander of the French forces, although it is 
never so stated by the author. 

The supposition that the historical writers, Matthew and Luke, 
made use of the works of their predecessors, has been objected to 
as inconsistent with their independence as historians, and as 
weakening the authority of the Gospels, by reducing them to two, 
or even to one. 

Before considering the objection, let us see, in the first place, 
to what extent it interferes with the originality of the sacred his- 
torians. I maintain that the Gospels of Mark and John are, in 
respect to matter, entirely original ; in the next place, that 
Matthew appears, from comparing the parallel passages, to have 
taken about 500 verses from the original of Mark's Gospel; 
but Matthew's Gospel consists of 1071 verses — hence the largest 
half of this Gospel is original. Luke appears to have taken 308 
verses from Mark^s (or rather Peter^s) memoir, and 120 from 
Matthew — in all, 428; but there are 1150 verses in Luke's 
Gospel — Whence the largest portion of Luke's Gospel is also ori- 
ginal. So that, of the four Gospels, two are entirely original; and 
of the two remaining, the largest portion of each is composed of 
original matter. Now, as I trace all that portion of the Gospels 
of Matthew and Luke, which is not original, to the writings of 
apostles, it is not easy to see in what manner their authority can 
be weakened by the process. We cannot say that the authority 
of Alison is weakened because, in narrating the Peninsular cam- 
paigns, he has made use of Napier's History, or Suchet's Memoirs. 
Let us now inquire in what respect St Luke injures the value of 
Matthew's testimony, by the use he has made of his history. 

In the first place, who was St Luke ? — that is, who was the 

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author of the third Gospel ? We are apt, from the circumstance 
of his writings forming a part of the same volume, to look upon 
them in no other light than as part of the same work ; but we 
have proof of the genuineness and authenticity of St Luke as an 
author, totally distinct, and independent not only of that by 
which we can authenticate the writings of Matthew or Mark, 
but even independent of the extenial evidence furnished by ancient 
authorities. He is the author of another work describing a series* 
of events, some of which could only have been written by a per- 
son who was actually engaged in them. Now, this narrative ter- 
minates abruptly, exactly in the manner in which narratives writ- 
ten up to the time of writing terminate. We know, therefore, 
that the " Acts of the Apostles ^' was written early in the third 
year of the procuratorship of Festus, a.d. 63 ; * but in the pre- 
face to the Acts he alludes to a former work, corresponding in 
every particular to the Gospel of St Luke, and evidently written 
by the same author. 

The evidence of the historical truth of St Matthew's Gospel, 
therefore, so far from being lessened by the use St Luke has made 
of it, receives from it its strongest confirmation ; for here we have 
a contemporary author who had the best means of procuring infor- 
mation from personal intercourse with the apostles, (Acts, xxi. 
17, 18,) and who, as he himself tells us, received from them writ- 
ten accounts of our Lord's transactions, (Luke, i. 2.) Now, if St 
Luke, writing less than thirty years after these transactions, and 
whilst in commui^cation with the principal actors, made use of the 
Gospel of St Matthew, it is, in fact, the best evidence which we 
possess of the genuineness and authenticity of that Gospel. It is 
an evidence which Paley says is, of all others, 

^ The most unquestionable, the least liable to any practices of fraud, and is 
not diminished hj the lapse of ages. Bishop Burnet, in the History of his 
Own Times, inserts various extracts from Lord Clarendon's History. One such 
insertion is a proof that Lord Clarendon's was extant at the time when Bishop 

* Wieeeler, Chr<m6U>gt€ der Apostolitehen Zetialters, p. 66, Art de vir\fier da DaUt, 
I 128. 

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Burnet wrote, that it had been read by Bishop Bximet aa the work of Lord 
Clarendon, and was regarded by him as an authentic account of the transac- 
tions which it relates ; and it will be a proof of these points a thousand years 
hence, or as long as the books exist." 

We have the yerj same evidence of the priority of St Matthew's 
Gospel, in Greek, to St Luke's, that we have of Clarendon's 
to Bomet, or Napier's to Alison. But it can be shown that 
Luke must have written his Gospel in Judea, before he " sailed 
into Italy" with St Paul, in the first year of the governorship of 
Festus. It follows, therefore, that St Matthew's must have been 
written at a still earlier period. 

Independent altogether of the mass of original and important 
matter contained in the writings of St Luke, and which forms, as 
already shown, the largest portion of his Gospel, his writings 
would be invaluable as evidence of the genuineness and authenti- 
city of the two preceding Gospels ; for it will be seen that his 
testimony as to St Mark's Gospel, although different in its nature, 
is not less conclusive than that which he bears to St Matthew. 
It does not indeed show, as in the case of St Matthew, that 
Mark's Gospel existed in Greek, as we now have it, when St Luke 
wrote his Gospel — but it shows that the original, of which the 
second Gospel must be a translation, existed not only then, but 
that it must have been written at a still earlier date; in fact, that 
part of it must have been written in Galilee, whibt our Lord and 
his disciples still inhabited it. 

But however valuable the testimony of one evangelist may be 
to the authenticity of the others, we must not, in our researches 
after truth, allow our fears or wishes to interfere with om* conclu- 
sions; we must not avail ourselves of their evidence, if it can be 
shown that they were ignorant of the writings of their predeces- 
sors, or even if strong probable reasons can be adduced for sup- 
posing that they were. 

Dr Lardner, in his History of the Apostles and Evangelists, 
contends that the authors of the Gospels made no use of the works 
of their predecessors; and as Mr Home, in his Introduction to the 

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Scriptures, adopts his arguments, and gives them in a more con- 
densed form^ I shall briefly notice them^ as stated in that work. 
He says — 

" I. It does not appear that any of the learned ancient Christian writers 
had a suspicion that either of the first three evangelists had seen the other 
Gospels before he wrote his own." — (2d edit. iv. 311.) 

Answer. Augustine, the earliest writer on the subject of the 
agreement of the Gospels, says expressly, " that they did not write 
as if they were ignorant of the works of those who preceded 
them ; *' * and, in particular, that Mark followed Matthew, t 

" II. It is not suitable to the character of any of the evangelists that they 
should abridge or transcribe another historian." 

A matter of opinion in which I cannot coincide, and which is 
at variance with Luke's declaration, that he wrote from the infor- 
mation of others. 

'Mil. It is evident, from the nature and design of the first three Gospels, 
that the evangelists had not seen any authentic written history of Jesus 

I shall state the argument in Mr Home's own words. He 
admits that John was acquainted with the other Gospels, but says 
with regard to Mark and Luke, 

'< There is no certain evidence either that St Mark knew that St Matthew 
bad written, or that St Luke knew that the two evangelists had written 
Gk)6pels before him. If St Mark had seen the work of Matthew, it is likely 
he would have remained satisfied with it as being the work of an apostle of 
Christ — ^that is, an eyewitness, which he was not. Nor would St Luke, who, 
from the beginning of his Gospel, appears to have been acquainted with seve- 
ral memoirs of the sayings and actions of Christ, have omitted to say that one 
or more of them was written by an apostle, as Matthew was." — (2d edit, 
iv. 312.) 

* ** Et qtuunviB BiDguli saum qnendAm narrandi ordinem tenoisse videantur, non tamen 
unnsquisqae eorum velut alterius precedentis ignarus voluisse soribere reperitur, vel igno- 
rata pnetermisisae qun acripsisae alius invenitur." — Dt Com, EvangeiiH. L c. 1. 

f " Marcos earn (ICattbsBum) subsecutns.'* — 76. 

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This is but slender ground to prove a negative. I do not 
admit the correctness of the inferences; but, without stopping to 
controvert them, would merely remark, that because we think it is 
not likely Mark would have written a Gospel if he had known of 
Matthew's, therefore " it is evident he did not;" and, as I under- 
stand the preface, Luke did say that some of the memoirs of the 
sayings and actions of Christ, with which he was acquainted, were 
written by apostles such as Matthew was. 

" IV. The seeming contradictions which exist in the three first Gospels, are 
an additional evidence that the evangelists did not write by concert, or after 
having seen each other's Gospels.** 

" V. In some of the histories recorded by all these three evangelists, there 
are small varieties and differences which plainly show the same thing." 

Answer. When Luke makes use of any of the preceding 
Gospels, he does not differ from them. The so-called differences 
occur in cases taken from independent sources. 

*' VI. There are some very remarkable things related in St Matthew's 
Gospel, of which neither St Mark nor St Luke has taken any notice. 

" VII. All the first three evangelists have several things peculiar to them- 
selves, which show that they did not borrow fi-om each other, and that they 
were all well acquainted with the things of which they undertook to write a 

To these two last objections, which are in effect the same, I 
answer — that it is no proof that a historian is ignorant of the 
existence of a previous history, because he does not include the 
whole of it in his own. We may not be able to explain why he 
should select one portion and omit another, nor is it reasonable to 
expect that we should. With regard to the Gospels, I would 
merely observe that selection is the rule of them all ; and when 
St John, at the end of his Gospel, tells us that " there were many 
other things which Jesus did, which if they should be written every 
one, the world itself would not contain them," it is but saying, in 
the language of oriental hyperbole, that for all practical purposes 
it was impossible to record them all It is only necessary to read 

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the Gospels, to see that this was truly the case, when Mark tells us of 
the great multitudes from all the adjoining countries who thronged 
around our Lord with their sick, iii. 7, and when Matthew tells us 
that on this occasion he healed them all, xii. 15, we must admit 
that it was impossible to detail all the miraculous cures. Bishop 
Marsh, who maintains the same views, thus expresses himself : — 

" AU the arguments are reducible to this principle, that if one evangelist 
had used the Gospel of the other, the contents of his own Gospel would in 
many places have been very diflFerent from what they really are — ^namely, that 
apparent contradictions would have been avoided, and that remarkable fisicts, 
circumstances, determinations of time, &o., observable in the one, would not 
have been omitted in the other." * 

The answer to this i6, that it is founding an argument upon the 
opinion of the critic as to the manner in which the evangelists 
ought to have made use of the labours of their predecessors, if they 
had beet acquainted with them ; it is opposing a negative argu- 
ment to a positive one, and, to be of any value, we must have 
proof that the important " determinations of time,'^ &c., are omis- 
sions on the part of one evangelist, and not additions by the 
other. Let us, therefore, follow in detail Bishop Marsh's objec* 
tions to the supposition in question. He goes on to say : — 

'< But since the supposition that one evangelist copied from another has 
been adopted by so many critics, in consequence of the verbal harmony of the 
evangelists, it cannot be tried by a fairer test than the phenomena of that 
very harmony which it is assumed to explain. For if these are such as cannot 
be explained by it, the chief reason for our adopting it ceases to exist j and 
if they are likewise incompatible with it, we must conclude that the supposi- 
tion is ficdse.'* 

Bishop Marsh, in the first place, combats the supposition that 
St Mark made use of the Gospels of St Matthew and St Luke in 
the composition of his own Gospel : he observes that they some- 
times agree in words, and sometimes only in matter, I am not 
called upon to answer the difficulties in this case, because I agree 
with the author that Mark did not derive any of the matter of his 
Gospel from Matthew or Luke; but he adds — 

* Di$$erlatwn on the OriyiR of the Three First Go$pel$, p. 154. 

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" If, instead of supposing that St Mark copied from St Luke, we suppose, 
as was formerly imagined, that St Luke copied from St Mark, we are exposed 
to the same difficulties as before." * 

^ Let US see what these difficulties are. There is but one stated, 
namely, that with one short exception the instances of verbal agree- 
ment occur only in cases where one or both of the other evange- 
lists agree with St Matthew. This would, no doubt, be conclusive 
against the supposition that Luke made use of a Greek version of 
Mark, or vice versd, but is perfectly easily explained upon the 
supposition that the Gospel of Mark is translated from a Hebrew 
original previously used by him. 

The argument against the possibility of St Luke having made 
use of the Gospel of St Mark is thus stated : — 

" Further, since neither St Mark copied from St Luke, nor St Luke from 
St Mark, St Luke cannot have copied from St Matthew, because St Luke has 
in no instance a verbal agreement with St Matthew throughout all (t. e., 
where all the three agree), except where St Mark likewise agrees verbally with 
St Matthew." 

I admit neither premises nor conclusion. There are cases where 
Luke agrees verbally with Matthew, but not with Mark;t but 
even if there had been no cases of such agreement in the Parallel 
Passages, it would have proved no more than that Luke had 
adopted the same rule in making use of the original of the second 
Gospel, which Mark had in translating it, by availing himself of 
the translation of Matthew. 

The next argument adduced by this author is founded on a 
statement quite as loose and inaccurate as the preceding, and is, 
moreover, according to his own admission, " not incompatible with 
the supposition" which he is attempting to refute. He says : — 

" But there is another phenomenon in the verbal agreement and disagree- 
ment between St Matthew and St Mark, which, though not absolutely incom- 
patible with the supposition that St Matthew made use of St Mark's Gospel, 
is not very easy to be reconciled to it, and at any rate cannot be explained by 
it. This phenomenon is, that though St Matthew and St Mark have in so 

* Dissertation on the Origin of the Three First Oospels, p. 168. 
t Mark, i. 7, v. 27, &c. ; and Notes, p. 289. 

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many places a very close verbal agreement, not one of those sections which in 
St Mark's Gospel occupy different places from those which they occupy in St 
Matthew's, exhibits a single instance of verbal agreement. Thus, beside sections 
V. and xi. there are not less than five successive sections in St Mark's Gospel — 
namely, sections xv. xvi. xvii. xviil. xix., throughout all of which there is not 
a single instance of verbal agreement in any one sentence, though in sect, xiv., 
which immediately precedes, and in sect, xx., which immediately follows, we 
meet with examples of verbal agreement — especially in sect, xiv., where there 
is a very remarkable one. The five sections, xv. — ^xix., include that portion 
of St Mark's Gospel which begins with ch. iv. 35, and ends with cL vi. 29."* 

It is always satisfactory to deal with particular examples instead 
of general statements. Bishop Marsh has cited seven sections of 
St Mark's Gospel (xiv. — xx.), but which, in fact, form but one 
passage of the Gospel — (chap. iv. 1 to vi. 44). 

In this passage we find both verbal and translational agree- 
ments. Besides, Matthew, althojigh in part of it he uses the 
original of Mark's Gospel, adds important matter of his own ; and 
in other parts, such as the storm on the lake, his account is inde- 

Mr Alford, in his valuable edition of the New Testament, in 
arguing against the supposition that the present text of our Gospels 
could have been derived from pre-existing documents, dwells upon 
the difficulties arising from " the more important discrepancies of 
insertion, omission^ and arrangement^ And as similar objections 
are urged ^y Dr Davidson, and other modern commentators, I 
shall examine each of these objections in detail. 

I apprehend that there can be no difficulty respecting the inser- 
tions, which, according to my view, can only have been made by 
Matthew and Luke ; but Matthew, himself an eyewitness, must, 
when he made use of the writings of other apostles, have from his 
own knowledge been able to add information which he thought of 
sufficient importance to be inserted in his narrative. St Luke, 
although not himself an eyewitness, had personal intercourse with 
those who were, and had " carefully investigated everything from 

the beginning,^' ** Yrapi7fcoXov^«c<$n SohoB^v imaw oxpt^cDf .** 

♦ DisicrtaiioH on the Oriijinoftkt Three Firtt G<n>pelt, p. 168. 

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The argument drawn from omissions cannot, from the nature 
of the case, receive so ready and satisfactory an answer as that 
from the insertions, simply because the data which would aflFord 
the desired information are in the former case generally wanting. 
As, however, it is much dwelt upon by those who do not admit 
that any of the evangelists made use of the writings of their pre- 
decessors, I feel called upon to give such an answer as the circflm- 
stances of the case appear to warrant. 

In the first place, the argument is purely negative, and there- 
fore never can outweigh positive proof. If I can point out pas- 
sages word for word the same in the Gospels of Matthew and of 
Luke, and if I can show that Matthew wrote before Luke, I must 
infer that Luke made use of Matthew's Gospel; and it is no 
answer to say that there are many passages in Matthew not to be 
found in Luke. I may not be able to explain why Luke did not 
include them in his Gospel, but I do not admit that inexplicability 
is in itself a just cause of disbelief. Although, however, we can- 
not, in a case like the present, expect to be able to discover with 
certainty in every instance the motives which may have induced 
an author to have selected one portion of a pre-existing document 
and omitted another, yet I think there are cases in which we can. 
One class of omissions is easily accounted for — namely, autop- 
tical details, naturally given in the account of an eyewitness writ- 
ing with the first intention, but usually omitted by subsequent his- 
torians. Mark abounds in such details, which are left out by 
Matthew and Luke because they write historically. 

Mr Alford has only cited one case of an omission, which, if St 
Luke had made use of pre-existing accounts, " must necessarily 
have formed a part ofit'^ (his account). The passage in question 
relates to the unction of our Lord in the house of Simon. 

To me it appears that the reason why Luke omitted mention 
of the event here, is that he had already related it in a former 
part of his nan^ative (vii. 36). Mr Alford does not, indeed, think 
the events the same. He says, in his note on the passage, " The 
only partictdar in common to the two is the anointing itself; and 

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even thai is not strictly the same. The character of the woman — 
the description of the host — the sayings uttered — the time — are 
all different." To this I reply that none of the differences alluded 
to by Mr Alford contradict the accounts in the other Gospels. 

With regard to the time and place, Mr Alford admits that " the 
exact time and place are indeterminate;'^ but if so, no argument 
can be founded on the discrepancy. I suppose that Luke received 
an independent account of the transaction, with no date, and has 
introduced it as illustrative of the pharisaical want of charity of 
Simon, "one of the Pharisees,'^ vii. 36, whose rejection of the counsel 
of God, and Christ's remarks thereupon, he had just narrated. 

With regard to the character of the woman, we must not form 
our opinion altogether on the harsh judgment of a Pharisee. She 
was once a sinner, now she was a penitent — she had now chosen 
that good part which should not be taken away from her ; but 
surely it does not follow that she had never been a sinner. No 
one doubts but that the account given by John of the unction 
relates to the same event as that narrated by Matthew and Mark, 
although even here there is a discrepancy as to date ; now Luke's 
account agrees perfectly with his, in what was evidently the most 
striking feature in the scene — ^the intense emotion which led her 
to wipe his feet with her hair. This must have been a remarkable 
circumstance, for John makes use of it to designate Mary — " It 
was that Mary which anointed the Lord with ointment, and wiped 
his feet with her hair,'' xi. 2. But compare this with Luke's 
account, vii. 38, where we are told that the woman " began to 
wash his feet with tears, and did wipe them with the hairs of her 
head, and kissed his feet, and anointed them with the ointment." 

Believing, therefore, that the events are the same, I can see a 
perfectly good reason for St Luke's omission, and look upon it as 
an additional proof that the events are the same, but given from 
independent sources. 

In some cases, therefore, we can see reason for the omissions. 
I cannot help, however, thinking that one reason why St Luke 
did not include more of the Gospel of Matthew in his was, that it 

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was meant to a certain extent to be supplementary to it ; that he 
meant to write a life of our Lord, which of itself would be suffi- 
cient to satisfy Theophilus of the certainty of the things wherein 
he had been instructed, but which, at the same time, would not 
render the labours of Matthew superfluous. 

With regard to the dififerences in the arrangement of the order 
of the accounts of particular events, I would merely observe 
that there are several modes in which such accounts may be 
arranged. They may be arranged either according to the order 
of time, or of place, or of subject ; such variations in arrangement 
we find in all historical accounts of the same events — and to this 
very obvious cause we may in many cases ascribe the diflFerences 
of arrangement in the different Gospels. Take, for instance, the 
Sermon on the Mount. Luke, adopting the chronological order, 
specifies the particular occasions upon which this series of dis- 
courses was delivered; whilst MattheVs arrangement, according to 
the subject, does not require such a specification; and in omitting 
to notice the particidar occasions of our Lord's addresses, he acts 
in accordance to the plan upon which he wrote his Gospel, of con- 
densing the narrative, but giving very fully the words of our Lord. 

order to understand why he did not think it necessary to spe- 
cify each occasion on which they were spoken, we must figure to 
ourselves the local position of Capernaum. A fishing village, con- 
sisting either of a single row of houses or narrow street, situated 
close upon the margin of the Lake of Tiberias, with a mountain 
rising immediately behind,* affording no space for addressing an 

* This account of the topographical position of Capernaum agrees with that of the place 
now called Tell Hum, which is generally supposed to be its site. Dr Robinson, in his Biblical 
, researches, thinks it farther to the south of Khan Yah, grounding his opinion on a passage 
in the account of the visit of Arculfus to the Holj Land, which is given bj Adamnanus, 
Abbot of lona, in his " Liber de Locis Sanctis," (MabiUon, " Acta sanctorum ordinis S. Be- 
nedicti/' sseo. iii. pt. ii. p. 468.) When Arculto visited the Holj Land, in the seventh cen- 
tury, Capernaum still retained its name. He describes it as extending for a considerable 
length from east to west, '' on an extremely narrow tpaee " on the mai^gin of the lake, be- 
tween a mountain on the north and the lake to the touth, ** angusto inter montem et stag- 
num coarctato spatio per illam maritimam oram longo tranmite protenditur, montem ab 
aqtiilonali plaga laoum vero ah australi habens, ab occasum in ortum." This description 
agrees with Tell Bum, but not with Khan FaA, which has the lake to the east. 

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assembled multitude except upoD the mountain (r^ Spos)^ or from a 
boat in the lake. To say, therefore, that our Lord went " up to the 
mountain'' {avt^rj tis t6 ipos^ Mat., v. 1 ; Luke, ix. 28), or " went out 
to the mountain" («^xd€o^ Itr t6 6pos, Luke, vi. 12), was equivalent to 
saying that he went to the usual place of addressing the people. 

Now, nothing is more common than to record discourses deli* 
yered at different times in continuous order, without marking each 
particular occasion upon which the different portions of such 
addresses were delivered. I have at this moment lying before 
me two works, one of which, Schleiermacher's Introduction to the 
New Testament^ has no divisions of place or time, although origi- 
nally delivered in a series of lectures. In the other, Niebuhr's 
Lectures on the History of Rome, there are lectures delivered in 
different years incorporated into one, the editor (Dr Schmitz) 
observing — " This combination of two courses of lectures into one, 
though it does not always preserve the exact form and order in 
which Niebuhr related the history, yet does not contain a single 
word which was not actually uttered by him." — Vol. i. p. 5. I 
may add that, in the narrative of the ordinary course of events, 
strict chronological order is of much greater importance than it is 
in the case of miracles, which are not the necessary consequence 
of preceding events. 

I shall now offer a few remarks on the objections, drawn from 
the positive evidence furnished by the evangelists, to the hypo- 
thesis that they made use of each other's writings. In doing so 
I again refer to the arguments of Mr Alford, the latest writer who 
maintains that none of the evangelists made use of the writings 
of their predecessors — a view which is also taken by Dr Davids- 
son in his learned and elaborate Introduction to the New Testa- 
ment. The question, as Mr Alford truly observes, " can only be 
solved by a careful examination of their (the Gospels') contents.'" 
He thus states the cases where the evangelists may be supposed 
to have made use of other Gospels : — 

" Either (a) they found those other Gospels insufficient, and were anxious 
to supply what was wanting ; or (fi) they believed them to be erroneous, and 

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purposed to oorrect what was inaccurate ; or (y) th^ wished to adapt their 
contents to a different dass of readers, incorporating at the same time what- 
ever additional matter they possessed ; or (d), receiving them as authentic, 
they borrowed from them such parts as they purposed to relate in common 
with them."* 

The last two suppositions are so far true, but they do not meet 
the whole case. St Matthew wrote for the Jews — ^hence his con- 
stant allusions to Jewish Scriptures and the fulfilment of prophecy. 
St Luke wrote for Theophilus, who was not a Jew — hence he 
does not allude to them. 

Mr Alford goes on to say, that — 

" Our supposition (d) is, that, receiving the Gospel or Gospels before them 
as authentic, the evangelists borrowed from them such parts as they purposed 
to narrate in common with them. But this does not represent the matter of 
fact. In no one case does any evangelist borrow from another any consider- 
able part even of a single narrative ; for such borrowing weuld imply verbal 
coincidence, imless in the case of Hebraistic idiom or other assignable pecu- 
liarity. It is inconceivable that one writer, borrowing from another in good 
faith and with approval, shoidd alter his diction so capriciously as, on this 
hypothesis, we find the text of the paraUel sections of our Gospels altered. 
Let the question be answered by ordinary considerations of probability, and 
let any passage common to the three evangelists be put to the test. The 
phenomena presented will be much as follows : — First, we shall have three, 
five, or more words identical; then as many wholly distinct; then two clauses 
or more expressed in the same words, but differing in order; then a clause con- 
tained in one or two, and not in the third; then several words identical; then a 
clause not wholly distinct, but apparently inconsistent; and so forth." t 

In answer to thesfe remarks, I would observe that Mr Alford 
has not exhausted the possibilities of the case. He has not met 
a case similar to the yery common one of which the histories of 
Napier, Suchet, and Alison are an example. Yet there is not a 
single phenomenon adduced in proof that the evangelists made no 
use of the works of their predecessors, but what may be met with 
in these modern contemporary historians, in cases where we know 
that they did make use of the works of their predecessors. In the 

• Proleg,,i^.Z. t/J,p.4. 

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first place, borrowing from another author does not necessarily 
infer verbal coincidence — because the language of the authors may 
be different; or even where it is the same, the one author may 
abridge the other, or improye his diction. There is, for instance, 
a much greater amount of verbal coincidence between Luke and 
Matthew than between Alison and Napier, yet who can doubt 
but that Alison made use of Napier " in good faith and vjith 

The objections made by Dr Davidson to the supposition that 
any of the evangelists made use of the works of their predecessors, 
do not differ greatly from those of Mr Alford, and therefore do 
not require to be answered in detail. He states his objection 
to the hypothesis that Luke made use of the preceding Gospels 
thus — 

*' The form of it which supposes Luke to have made use of Matthew and 
Mark cannot be adopted, till it can be shown that he has in all cases rectified 
the sequence where it is unchronological in them ; that he has repeated things 
with improvements in the way of addition, explanation, or definiteness, or 
that he has uniformly refrained from repeating various particulars in the 
evangelical history, where there could be no visible rectification. We believe 
that it is impossible to prove any of these points, and are, therefore, con- 
strained to admit that he wrote independently." — Vol. i. p. 396. 

There is no question respecting the historical independence of 
St Luke, for it is no impeachment of his independence to sup- 
pose that he made use of the original writings of eyewitnesses, 
such as I consider the works of both the preceding evangelists to 
be ; it is not to correct, but to avail himself of their writings, that 
St Luke makes use of them. Dr Davidson adds : — 

'' We cannot^ indeed, seriously persuade ourselves that any one who sits 
down with an unbiassed mind^ and looks at the Gospels arranged in harmony^ 
will embrace the hypothesis. Diversity in arrangement and matter^ but espe- 
cially in style, is so intermingled with correspondence, the discrepancies so 
interlace the agreements in every possible variety, that it is hard to believe 
the assumption that any one copied fix)m another, or ftx)m two, or that he 
revised them, or that he intended to supplement them in a particiQar method. 
The individuality of each writer can scarcely be lost sight of, in the midst of 

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very close verbal correspondences. The coincidences of diction seldom continue 
throughout a single verse at a time. They are limited to broken parts of sen- 
tences ; they are separated by discrepancies in every mode." — Vol. i. p. 397. 

It would DO doubt be a powerful argument against the sup- 
position that Luke made use of an original authority in Greeks 
if it could be shown that " the coincidences of diction seldom con- 
tinue throughout a single Terse at a time; thej are limited to 
broken parts of sentences;'' but it would be none against his 
making use of the same document in a different language, because 
such are exactly the phenomena of independent translation. Dr 
Davidson, in the above passage, characterises with sufficient accu- 
racy the connection between Luke and Mark, but not that which 
is peculiar to Luke and Matthew. Let any person compare 
Christ's message and his testimony to John the Baptist, as given 
by Luke, vii. 22, 28, with the same in Matt. xi. 4, 11, (Sec. vi. 
p. 236 ;) or John the Baptist's reproof to the people, in Luke, iii. 
7, 9, with the same in Matt. iii. 7, 10, (Sec. i. p. 224,) and point 
out similar agreements in authors who have no common authority 
but oral tradition, and I will be ready to abandon the hypothesis. 
Let it be remembered also that we have three independent authors 
describing the same events, and occasionally using the same autho- 
rities. But some of these authorities are in the same language, and 
some of them in a different language from that used by the evangel- 
ists. They also occasionally use different authorities, and sometimes 
make statements from their own observations, or from information 
furnished by eyewitnesses. Here we have nine or ten possible 
causes modifying the relation of the same event, each of them con- 
sistent with the most perfect truthfiilness and fidelity on the part 
of the historians, and of their knowledge of each other's writings. 
We cannot, therefore, wonder if we find " diversity in arrange- 
ment and matter intermingled with correspondence." The pheno- 
mena must necessarily be complicated where the causes are com- 
plicated, and complicated precisely as Dr Davidson has described 
the complications in the Gospels to be. 

Dr Davidson, and to a certain extent Mr Alford, have adopted 

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the theory propounded by Gieseler, that the phenomena in ques- 
tion are to be attributed to "oral tradition/^ Now, we may 
admit that Luke, and even Matthew, may have derived informa* 
tion orally from the apostles; but we must not confound oral infor- 
mation with oral tradition — that is, direct with hearsay evidence. 
None of those who adopt the hypothesis of oral tradition have 
attempted to point out in the Gospels the phenomena of tradition ; 
for tradition, like translation and transcription, has its pheno- 
mena. In the writings of the Fathers we meet with them con- 
stantly, in those of the evangelists never. I reject, therefore, the 
hypothesis which ascribes the phenomena in question to oral tra- 
dition — not because oral tradition is bad evidence, but because 
there are no traces of it to be found in the Gospels. 

When one person relates to another an account of events which 
he has witnessed, the hearer is liable to misapprehend what is 
said to him, or to forget what is said; and in the course of oral 
transmission, conjecture is often mistaken for assertion. By 
repeated transmission, the errors arising from these causes accumu- 
late, till in process of time the report bears but little resemblance 
to the reality. Sir Walter Scott founds some of his tales on oral 
tradition, and has been at pains, in his prefaces, to discover the 
variations of the story. The main fact upon which the Bride of 
Lammermoor is founded, is that a daughter of Viscount Stair was 
married and died within a fortnight. According to some accounts, 
the bride was forced into the marriage by her parents, and made 
a murderous attack on the bridegroom ; according to others, the 
marriage was against the wishes of her parents, and it was the 
bridegroom who attacked the bride ; whilst other accounts repre- 
sent it as a happy marriage. 

Variation, therefore, is the inevitable characteristic of oral tra- 
dition. There is nothing in the nature of the Gospel narrative 
which, in this respect, takes it out of the category of all other his- 
tory. The original eyewitnesses, the apostles, were indeed inspired, 
and therefore not liable to error ; but their hearers were not 
inspired, and therefore their accounts must have presented the 

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usual phenomena. "A stereotyped cjclus of oral tradition'' never 
did nor ever can exist. Even poetry cannot be repeated without 
variations. Olshausen cites Homer and Ossian to prove that 
" the parables and discourses of our Lord might be repeated con- 
stantly in the very same way.'' I do not believe that Homer and 
Ossian were repeated constantly in the very same way ; but I am 
very certain that historical narration never can. 

There is one phenomenon peculiar to compositions derived from 
the same written sources, which may be termed the phenomenon 
of tallying. The writers may add matter drawn from other 
sources, or they leave out passages, but ever and anon they return 
to the original authority where they will be found to tally with 
each other; but it is only in such cases that such correspondences 
occur. Hence, when they do occur, we are warranted in inferring 
the existence of a written original. 

We may ask what possible reason coidd any of the evangelists 
have for having recourse to the very worst evidence — evidence 
which would be rejected in any court of justice — when they had 
access to the very best. Let us take the case of St Luke. He 
tells us expressly that he had communication with eyewitnesses 
and ministers of the Word — for the expression frap€i6<rav inHv must 
of necessity include himself. He certainly would have had no right 
to assure Theophilus that he " investigated with accuracy," if, with 
such means of doing so, he had inserted anything in his Gospel 
from tradition. But if Luke had no occasion to draw anything 
from such a source, still less had Matthew, himself an eyewitness 
and minister of the Word. Again, with regard to Mark, no mat- 
ter whether he derived his information from Peter orally or in 
writing, in no case could he have made use of tradition. 

I now proceed to inquire into the causes of the phenomena of 
the connection between the Gospels. Such investigations are best 
conducted in the retrograde order, for by it we can proceed from 
what is known to what is unknown. 

Assuming that the Gospel of John was the last written, or at 
least last published, and that in the narrative he relates what fell 

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under his own observation, there can be no such documentary 
agreement between it and historical works written before its pub- 
lication, as that which subsists between the other Gospels. Now, 
we find that in the few cases where the same events are recorded 
in this Gospel and the preceding ones — such as the feeding the five 
thousand, and the unction of our Lord at Bethany — his accounts 
are entirely independent of theirs. There is, however, a possible 
case, which ought not to be overlooked. From the minute circum-* 
stantiality of many of the details in St John's Gospel, we must 
suppose that they were originally committed to writing whilst the 
impression was still fresh which the events made upon him ; but 
if so, they must have been written before St Luke wrote his 
Gospel, and we must suppose that a man of research like this 
evangelist would have had recourse to so unquestionable an autho- 
rity. There are, indeed, strong reasons for believing that he did 
so, and that St John, as well as other of the apostles, delivered 
to him accounts of what they had seen ; and that the reason why 
we cannot exhibit the connection between John and Luke, as we 
can between Luke, and Mark, and Matthew, is owing to the sup- 
plementary character of the fourth Gospel, and that the author 
intentionally avoided repeating what had been published by the 
preceding evangelists. We can thus explain the silence of St 
John as to very remarkable events in the life of our Lord at which 
he was present, such as the Transfiguration and the Last Supper. 
His presence on the latter occasion is, indeed, alluded to inciden- 
tally, but without details, as an event which must be known to 
the reader (xxi. 20) ; but he is altogether silent as to the Trans- 
figuration. Now, we find in Luke's account details which could 
only be furnished by Peter, James, or John; but we cannot 
ascribe them to Peter, for they are not noticed in the second 
Gospel. His informant, therefore, must have been either James 
or John — and we can account for the silence of John, by suppos- 
ing that he considered it unnecessary to repeat what had been 
already given by the other Gospels. But a work may be supple- 
mentary, without being' a mere supplement. To have omitted 

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everything related by the other evangelists would have rendered 
his Gospel of no value, unless accompanied by them. I believe 
that both St John and St Luke meant their works to be at once 
supplementary, and what German critics term " selbstandig," i.e., 
able to stand by themselves. 

John's account of the resurrection has all the circumstantiality 
of an eyewitness, and here, if anywhere, we might expect to find 
evidence that St Luke was acquainted with it. Now, I am satis- 
fied that there is evidence that he was — that, whilst his account is 
based on other sources, he has made it more complete by what he 
has derived from John. Thus, St John has given an extremely 
autoptical account of his own visit to the sepulchre in company 
with Peter : St Luke is the only other evangelist who notices it. 
In doing so, he treats it historically, leaving out the circumstantial 
details, confining himself to the main facts — ^all of which are to be 
found in John — and at certain points of the narrative the accounts 
tally ; that is, the same events are given in the same words 
exactly at those points of the narrative where a historian, con- 
densing an original memoir, would naturally use them. John's 
account is as follows : — 

** Peter went forth, and that other disciple, and came to the sepiilchre. So 
they ran both together : and the other disciple did outrun Peter, and came 
first to the sepulchre. And he stooping doum saw the linen clothes lying ; yet 
went he not in. Then cometh Simon Peter following him, and went into the 
sepiQchre, and seeth the linen clothes lie, and the napkin, that was about his 
head, not lying with the linen clothes, but wrapped together in a place by 
itself. Then went in also that other disciple which came first to the sepiQchre, 
and he saw, and believed."— (John, xx. 3-8.) 

The account of the same visit is thus given by St Luke : — 

" Then arose Peter, and ran unto the sepulchre ; and stooping down he saw 
the linen clothes lying, laid by themselves." — (xxiv. 12.) 

It may be objected to the supposition that Luke took the 
account of this visit from John, that no mention is made in it of 
his presence; but historians are not in the habit of naming all 
who were present at an event : and the part which John takes, in 

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his own account of the transaction, is merely that of a witness. 
Peter was the person who, upon this occasion, first entered into 
the tomb — John, although first on the spot, giving place to him. 
Again, the account of our Lord's appearance to the disciples at 
Jerusalem is given in the very words of John : — 

*^ Jesus came and stood in the midst, and sait/i unto them, Peace he unto you. 
And when he had so said, he showed them his hands and his side. Then the 
disciples were glad when they saw the Lord." — (xx. 19, 20.) 

St Luke relates the same event thus : — 

" Jesus himself stood in the midst, and saith unto them, Peace he unto you. 
But they were terrified and afl&ighted, and supposed that they had seen a 
spirit. And he said unto them, Why are ye troubled I handle me, and see ; 
for a spirit hath not flesh and bones as ye see me have. And when he had so 
said, he showed them his hands and his feet. And while they yet believed not 
for joy," Ac— (xxiv. 36-41.) 

There is, therefore, reason to suppose that amongst the commu- 
nications of eyewitnesses and ministers of the word, alluded to by 
St Luke in his preface, were the yet unpublished memoirs of St 
John, and that these were made use of by him. 

There is still another possibility which, in an inquiry like the 
present, ought not to be passed over unnoticed. I mean the 
assistance which, as a beloved friend and fellow-labourer, he may 
be supposed to have derived from the Apostle Paul. 

There can be no doubt but that the connection must have given 
great value to the writings of St Luke in the estimation of the 
early Christians, and most justly so ; for we cannot suppose that 
he wrote without the sanction and approbation of St Paul, with 
whom we have good reason to believe he was, both when he wrote 
.the Acts and when he wrote the Gospel. He wi|p, therefore, 
always within reach of such assistance; and his account of the 
Last Supper seems to indicate that he availed himself of it to a 
certain extent. Origen informs us that his Gospel was approved 
of, or rather praised, by Paul — " \mh navXov ivaipovfuvov ivayyiXiwy — 
Ap Euseb.y H. K, yi. 25. 

It appears that there was a tradition that this Gospel had its 
origin in the instructions of St Paul, and we can easily understand 

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how it should have arisen. Tertullian mentions the tradition, or 
rather the conjecture, that such was the case, and accounts for it bj 
saying " it was natural to take that for the masters', which the dis- 
ciples promulgated/' * Irenseus, indeed, says that " Luke, the fol- 
lower of Paul, wrote what Paul preached/' t But this is not 
inconsistent with what may be inferred from St Luke's preface, 
that he wrote from what the original eyewitnesses had communi- 
cated to him ; because, in another place, he (Irenseus) takes the 
same view of the origin of this Gospel. We may conclude, there- 
fore, both from the circumstances of the case and ancient tradition, 
that St Luke had the approbation of St Paul, and, to a certain 
extent, his assistance. 

I now proceed to show that he did make use of the authority 
of those " who were from the beginning eyewitnesses and ministers 
of the Word." 

Having in another work demonstrated that the Acts of the 
Apostles could only have been written by a person engaged in 
some of the most eventful scenes which he has recorded, I avail 
myself of his testimony, first, as to the genuineness of his own 
Gospel, proving that it was written before the Acts; and, in the 
next place, to his testimony, given in the preface to the Gospel, 
proving that before it was written there were already many 
accounts of the life of our Lord in existence. That this most 
important fact is asserted by St Luke, will not be disputed; but 
its connection with the next clause of the preface has given rise to 
much discussion, and has been turned into every possible shape 
so as to suit the purposes of theorists. 

Dr Davidson, who, in his Introduction to the New Testament, 
ascribes the phenomena of the origin of the Gospel to oral tradition, 
explains it thus : — ^^ Many attempts have been made to give a fixed 
character, in writing, to the oral evangelical tradition before Luke 
commenced to write." But to draw up a digest does not necessarily 

* '' Luose digestum Paulo ascribere Solent. Capit magistromiu yideri quee discipuli pro« 
mulgariDt.** — Adv. Marc,, iv. 5. 

i* *'^ AovKos de dK6kov6os HavKov t6 vtt cVcti/ov Kripvaadfjuivov dayytKiov iv ^i€Xl<p Kori- 
B€TO.''—Adp. llctr, iil 1. 

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mean to give fixity to oral tradition. There is not a word about 
oral tradition expressed in the preface, nor do I believe implied in 
it. I know that the second clause is understood by many critics 
as explanatory of the first — that is, of the mode in which the many 
had drawn up their digests, " as eyewitnesses, &c., had delivered 
to us." But, in the first place, what is derived directly from eye- 
witnesses is not necessarily oral, and even when it is, the term 
"tradition'' is inapplicable — for it is never applied to the direct 
testimony of eyewitnesses. If Luke, for instance, received ac- 
counts from an eyewitness, and recorded them in his history, he 
could not be said to be writing from tradition ; neither could it be 
said of the " many," if it be Luke's intention to tell us that they 
derived their information from eyewitnesses. But I do not believe 
that such was his intention. If it had been, he would have said, 
delivered to " them;" not, to " us." He could have no object in 
stating to Theophilus the authority of the "many;" but he had a 
very essential object in stating that he himself was in possession 
of the accounts of eyewitnesses. Now, he does so in the expres- 
sion irap€do<rav ^fxiv, " delivered to us;" for however wide the meaning 
we give to rifxiv, " us," it must include Luke. I believe he uses the 
first person plural as a less egotistical expression than if he had 
said, "delivered to me." So Eusebius understands it; for in 
quoting Luke's preface, in the third person, he repeatedly renders 
"^/io'" not into "avroip," but into "aur^" — that is, not as they deli- 
vered to " them" (the many), but unto " him" (St Luke).^ 

The preface is short and elliptical. It begins with the general 
statement, which is so expressed as to include all who had pre- 
viously written on the same subject. This is connected with the 
next clause by the adverb KoB^Sy which I would translate, " such 
as," and render the connection thus, " many have drawn up a 
digest of the events, &c., swh as we have received from those who 
were eyewitnesses," &c. But however we may understand the 
passage, we must admit that by St Luke's own statement he was 

* See instances in the notes in the next page. 

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in possession of accounts furnished bj eyewitnesses; and although 
he does not, in express words, saj that he made use of such 
authority, it is surely implied that he did. If I write to a friend 
that I am anxious that he should know the truth of certain events, 
and if I inform him that I am in possession of the evidence of eye- 
witnesses, he must of necessity conclude that I availed myself of 
it. Irenaeus so understood St Luke's preface. 

" Luke delivered to us what he had learned from them {the apostles), as he 
himself testifies, saying, * Even as they delivered them to us, which were from 
the beginning eyewitnesses and ministers of the Word.'" * 

So also Eusebius describes the manner in which St Luke com- 
posed his Gospel : — 

" Luke, who was bom at Antioch, and by profession a physician, being for 
the most part connected with Paul, and familiarly acquainted with the rest 
of the apostles, has left us, in two inspired books, the institutes of that spiri- 
tual healing which he obtained from them. One of these is his Gospel, in 
which he testifies that he has recorded ' as those who were from the beginning 
eyewitnesses and ministers of the Word' delivered to him (mBa napiboirav avr^, 
whom also he says he has in all things followed." t 

And in his Evangelical Demonstrations, in noticing the prece- 
dence which Luke gives to Matthew before Thomas, he says — 

" Thus Luke honours Matthew according to what had been delivered to him 
{koB* a irapibtaKov avr^ by those which from the banning were eyewitnesses 
and ministers of the Word.'* % 

Jerome is not less clear upon this point. He says that 

" Luke did not learn his Gospel from Paul alone, who had not been with 
our Lord in the flesh, but from the other apostles, as he himself declares in 

* " Lucas . . . ea quae ab eis (Apostolis) didicerat tradidit nobis sicut ipse testificatur 
dicens, * Quemadmodum tradidenmt nobis qui ab initio contemplatores et ministri fuerunt 
verbi.' "—Adv, Ever., iiL 14. 

t " fiovKQS d€ t6 ^uv yivos &v TOP ott' ^Avrioxfias t^v dc inurrrifjLriv larpSsy rh irXf toro 
flTvyyryov^ff r^ IlavX^ ical rois \017roU if 6v nap4pym tS>v anovrSKoiv cafitXriKOiS fis euro 
rovrav irpoaticrffa-aTO yjnfx^v Ofpanrtvniajf iv dutriv ^/iiiv vrrobciyfmTa Bconvtvarois KordKe- 
XotTTC Pi^Xtbiff r^ Tt ivayyfklc^ 6 ical X^P^^ fiofyrvptTM KoSh napibofrop a v t ^ 6t dw' 
apx^ff K.T.X."— H. K., iiL 4. 

X "'Ovrwff itiv t6v MarBaUiv 6 Amticas €TifjLri(r€P koB' a TrapiitoKOP avr^ 6t cnr* dpxns 

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the banning of his volume, saying, ' As they delivered to us, which from the 
b^imiing were eyewitnesses and ministers of the Word.'" * 

And TertuUian, although he does not quote St Luke's preface, 
grounds the authority of his Gospel upon its being derived imme- 
diately from the apostles. After noticing that St Paul himself 
required the authority of the apostles, he adds, "How much 
more is that authority necessary for the Gospel of Luke than for 
the Gospel of his Master ? '' — Adv. Marcioriy iv. 2. 

I conclude, therefore, with the Fathers, that St Luke not only 
asserts in his preface that he was in possession ^of the narratives 
of those engaged in the transactions, but that his Gospel was in a 
great measure drawn up from them. 

I conclude also that the expression iv fifiiv, " amongst us,'' 
implies that the Gospel was written in Judea, the scene of the 
events which are recorded in it ; but if so, the evangelist must 
have been personally familiar with the localities — a most important 
element in historical accuracy. Now, I think there is internal 
evidence to prove that he was, and that he describes events just 
as a person writing on the spot would do, even when he draws 
his information from preceding authors. Thus in his account of 
our Lord's triumphal entry into Jerusalem, he marks the very 
spot where the attendant multitude burst out into hosannas, 
xix. 37 (see Sect. Iviii. p. 144), a circumstance peculiar to Luke's 
Gospel. So also, in describing the events in Galilee, the influence 
of his familiarity with the localities is very perceptible. Writing 
to a person at a distance, he thinks it necessary, when he men- 
tions Capernaum, to inform him that it is a city of Galilee ; but 
when the great features of nature which characterise the site of 
that city, the mountain and the lake, are mentioned, it does not 
occur to him that any explanation is necessary. 

The strongest proof, however, that the Gospel was written in 
Judea, is drawn from the difference in the use of the word 'iwdahs 
(Jew) in the Gospel, as compared with the Acts. A historian 

* ^ Qaod ipso quoque in priccipio 8ui yoluminis dedarai, dicens, * sicut tradidenmt 
Dobis qui a principio,"* &c. — Vita D. Lwxc 

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does not think of giving the national designation to the inhabitants 
of the country he is writing in, although he naturally does of 
other countries. The Acts and the Gospel of John were certainly 
not written in Judea ; Matthew, and the original of Mark, I 
am satisfied were. Now, I find in Matthew the word "Jew" 
occurs five times; in Mark, seven times; in Luke, five times, and 
those in cases where it could not be avoided; but in John it 
occurs seventy-one times ; and in the Acts, eighty-two. I can 
account for this difierence in the use of the word in Luke's 
writings, upon no other supposition than that his Gospel was 
written in Judea; but if so, it was written under circumstances 
of all others the most favourable for procuring historical informa- 
tion ; and if, as I suppose, some of the apostles had committed 
accounts of the events which they had witnessed to writing, he 
could not fail to be acquainted with them. The Gospel of Mat- 
thew agrees precisely with his description of the documents men- 
tioned in the preface. It is " a digest of the things which had 

been accomplished baffntrw ntpl t»v n'aT\rjpo(f)oprffi€v»v irpayfiarmv, i. 1. 

Did he, or did he not, make use of it? I apprehend that, if 
commentators, instead of resting upon their own preconceived 
opinions of what St Luke ought to have done in such circum- 
stances, had inquired into what he actually has done, they could 
not have failed to have arrived at the same conclusions which 
I have been led to, by the evidence of the case, that, amongst 
other authorities, he has made use of St Matthew's Gospel. I 
attach no weight to objections drawn from the opinions of modem 
critics as to the mode in which the evangelists ought to have 
written, upon the supposition that they were acquainted with the 
works of their predecessors. When, for instance, Dr Lardner 
says, " It is not suitable to the character of any of the evangelists 
that they should abridge another historian," I can only advance 
the opposite opinion that it was, provided the preceding historian 
related what fell under his own observation; and I adduce St 
Luke's own words in support of my views. Dr Davidson 
asks : — 

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" If authentic histories of Jesus' life, written by Matthew and Mark, existed, 
and many had erred in departing from them, what reason could Luke have 
had for writing a new history to correct the many writers who had attempted 
the task ? Were not those of Matthew and Mark quite sufficient ? Could 
he not have referred Theophilus to them 1 Were they not able to impart 
acr<^€ia?"— Vol. i. p. 393. 

Before answering these questions, I must protest against their 
relevancy in the present inquiry, which is not, How oiight the 
evangelists to have composed their Gospels ? but, How did they 
compose them? I may not be able to explain either why St 
Luke, if he was acquainted with the preceding Gospels, added 
anything, or left anything out from them in his Gospel ; but if we 
take into consideration both the proximate and ultimate object 
which he had in view, I can see no difficulty. The proximate 
object was, to assure Theophilus of the certainty of " the things 
wherein he had been instructed;" the ultimate object, to assure 
others. Now, he could not have sent the Gospel of Mark to 
Theophilus, for it was not then published, nor did it exist in a 
language which he could understand. The Gospel of Matthew 
did exist in a language which Theophilus could understand ; and, 
if not already in possession of it, we may suppose that St Luke 
did send it to him; but if he did, what then ? Are we to sup- 
pose that he was resolutely to omit whatever St Matthew had 
mentioned? Such a mode of composition might serve the purposes 
of Theophilus, but would render his work unintelligible to others 
not in possession of St Matthew's Gospel. One object of St 
Luke, in making use of St Matthew's Gospel, is very evident; — it 
was to make the account he had translated from the original of 
St Mark more complete. Let us take the first example which 
occurs. In his account of John the Baptist, we find two passages 
inserted from Matthew: first, John's rebuke to the pharisees, 
beginning, "0 generation of vipers,'' iii. 7; next, John's descrip- 
tion of our Lord, " whose fan is in his hand," (Sect. 1 and 2, 
Mat. and Luke, p. 224-5.) In both cases St Luke's account is 
rendered more complete by the extracts from St Matthew, and we 
can see a reason why he should have inserted them. We might 

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go over the sections, and in many cases be able to assign evident 
or probable reasons for the manner in which St Luke has treated 
the matter, as I have done, to a certain extent, in the Notes ; 
but it is unnecessary. It is sufficient to say, that if St Luke h^d 
acted as many commentators suppose he would have done, if 
acquainted with the preceding Gospels, we should have been 
deprived of the only record of many of the most important 
miracles, parables, and discourses of our Lord. 

There are, however, other and more weighty objections to this 
view, because they rest upon the facts of the case. Professor 
Thiersch, in his review of my Dissertation on the origin of the 
writings of St Luke,* asks : — 

" If it were so, how is it possible there should be such great variations 
between Luke and Matthew 1 How comes it that, with Luke's striving after 
completeness, he leaves out so much matter given by Matthew, and that, in 
the narrative of the childhood of Christ, of his discourses, of his resmrection, 
he differs so much from that of Matthew 1 We hold this phenomenon to be 
inexplicable, except upon the supposition that Matthew and Luke were 
unacquainted with each other, and worked independently. Their agreements 
are sufficiently explained by the figtct that they had a common leader in Mark. 
There are difficulties in this hypothesis, but they are small when com- 
pared to the difficulty which the author has, apparently without being awore 
of it, advanced, in ascribing to St Luke the knowledge of the Greek Gospel of 
Matthew, and that it (the Greek version) was an apostolical writing." 

In reply, I admit that in none of the cases cited by Professor 
Thiersch did Luke make use of the Gospel of Matthew, and I 
account for his not doing so by the supplemental character of his 
Gospel ; but this, in fact, proves no more than that he made use 
of other authorities than Matthew and Mark. The differences, if 
differences there be, existed in the original writings, and Luke 
made no attempts to reconcile them by suppressions, or tampering 
with the originals, which, I infer from the terms of the preface, 
were all apostolical. 

The most striking difference between the accounts of the early 
life of Christ in Matthew and Luke is in the genealogies. Upon 

* Ooettingische gelekrte Anzeigen, 1861. P. 1378. 

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this I would merely observe that St Matthew has ayowedlj given 
the genealogy of Joseph, and he could not have been at any loss 
in knowing who the father of Joseph was. The simplest expla- 
nation appears to be, that Luke^s is the genealogy of our Lord 
according to the flesh, and that Heli was the father-in-law of 
Joseph. Had the point of divergence been at a period of remote 
antiquity, we might have supposed that the authors, ignorant of 
each other's writings, had made use of difi^erent and incorrect 
registers of descent ; but the divergence was, in fact, within the 
memory of man when the Gospels were written. There is no 
improbability in supposing that St Luke was personally acquainted 
with Mary ; at all events, he could be under no diflficulty in ascer- 
taining a fact which he must have thought of consequence, other- 
wise he would not have inserted the genealogy, and which must 
have been within the knowledge of many then living. 

With regard to the omissions which Professor Thiersch sup- 
poses that St Luke, in his striving after completeness, would have 
avoided, they are explained by the supposition that his Gospel was 
to a certain extent supplementary ; and besides, we find the very 
same phenomenon in the connection between Luke and Mark which 
Professor Thiersch admits. Luke has omitted many passages from 
Mark, such as that beginning at vi. 45, and ending at viii. 36. 

Such objections, however, are merely negative, and whether we 
can explain them or not, they never can outweigh the positive 
evidence drawn from the fact that we find passages of Matthew's 
Gospel included in that of St Luke. It may, indeed, be said, 
How do we know that it is not Matthew who borrows from 
Luke, and not Luke from Matthew 1 I admit that a mere verbal 
agreement would not of itself indicate which is the latest writer ; 
but in the present case we can apply the geological argument of 
included fragments. Whenever we find fragments of one deposit 
included in another, we are certain that the deposit to which they 
belong is older than the one which contains them. Where I am 
now writing, I look on rocks of red sandstone ; at a very short 
distance I find rocks of slate : I have never seen them in contact. 

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80 as to infer from the order of superposition which is the oldest, 
but I find fragments of slat^ included in the sandstone, and there- 
fore infer with certainty that the slate is the oldest formation. 
So it is with the Gospels. I find fragments of Matthew included 
in the Gospel of Luke, and infer that the Greek Gospel of Mat- 
thew existed before St Luke wrote, and was used by him as a 
historical authority. In the Gospel of Luke, then, we find a 
certain, although not a large portion, which he has taken imme- 
diately from the Gospel of Matthew. There are also agreements 
between the Gospels which may be termed mediate — that is, where 
both evangelists have drawn their materials from the same source ; 
such are all the agreements which are translational and not tran- 
scriptural. Sucli agreements prove that an original must have 
existed in another language, and consequently, where they occur, 
neither of the Gospels can be the original. Agreements of this 
kind can nearly all of them be referred to the Gospel according 
to Mark, which I hold to be the translation of an original apos- 
tolical memoir, and therefore such an authority as historians 
would naturally make use of; but as Luke came after Matthew, 
his translation of the passages which each of them gave entire 
would almost unavoidably be influenced by the previous one of 
Matthew, and the phenomena of dependent translation would be 
the result. In order, therefore, to form an accurate judgment of 
the nature of the connection of the Gospels of Mark and Luke, 
we must leave out of sight all the sections which are common to 
the three Gospels, and confine ourselves to those only common to 
Luke and Mark : now, in these we find no verbal agreement 
greater than what occurs in independent translations ; the excep- 
tional cases pointed out by former writers I have elsewhere shown 
did not exist in the earliest MSS. I conclude, therefore, that 
St Luke, in drawing up his Gospel, made use, to a certain extent, 
of the Greek Gospel of Matthew, and the Hebrew or Aramaic 
original of Mark. 

The retrograde order of our inquiry which we have pursued 
brings us now to the Gospel of Matthew ; for although it was the 

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first authoritative account of our Saviour's life published to the 
world, yet, as I suppose that it contains matter taken from the 
original of the second Gospel, we must so far consider it posterior 
to Mark. According to Eusebius, " Matthew, after having first 
proclaimed the Gospel in Hebrew, when on the point of going to 
other nations, committed it to writing in his native tongue, and 
thus supplied the want of his presence to them by his writings." — 
H. E., 1. 3, c. 24. 

Other ancient writers state that this Gospel was written upon 
the dispersion of the apostles by persecution, when, for the reasons 
stated by Eusebius, a written account became necessary. This 
account of its origin, which is probable in itself, is not contra- 
dicted either by external or internal evidence. From the nume- 
rous allusions to Jewish Scripture and the fulfilment of prophecy, 
it is obvious that it was especially meant for Jewish readers. The 
earliest account is that of Papias, as quoted by Eusebius, H. E., 
iii. 39 : " Matthew wrote the Gospel in the Hebrew tongue, which 
every one ^translated as he was able/^ The sense here is appa- 
rently incomplete, and what is wanting would probably inform 
us that those to whom the Hebrew was a foreign language, were 
obliged to translate it as they best could, till the Greek version 
was supplied.^ The words of Papias imply, at all events, that a 
translation was requisite. 

There is much patristic evidence to prove that Matthew wrote 
originally in Hebrew, but it by no means follows that he did not 
also write in Greek ; indeed, the objects he had in view could not 
have been accomplished unless he had done so, for the circum- 
stances of Judea with respect to language were precisely the same 
as those of Ireland at the present day, and just as one portion of 

* I find ProfesBor Thiersch has arrived at a similar conclusion. According to Dr David- 
son, he supplies the ellipse thus :—'' Till he himself published the Qreek copy, which is 
read throughout the whole church as his Qospel; " but Dr Davidson, whilst he admits that 
the quotation from PSpias has a fingmentary appearance, calls this *' an arbitrary assump- 
tion drawn from the air.** — Introd. to N. T.i. 51. I do not think so. The extract from 
Papias points to a desideratum which could only be supplied by a Greek Qospel, and which 
was supplied by the present Qreek Qospel before Papias wrote. 

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the Irish understand what is written in their native language (irarpup 
yXcJKTo-/,), but do not understand English, so another portion under- 
stand English, but not Irish. It is necessary, if we wish to 
communicate the Gospel to the Irish, that it should be in two 
languages ; so also it was in Palestine at the time of the first 
publication of the Gospels. Every notice we have of the lan- 
guage spoken by our Lord shows that it was Hebrew — see Mark, 
V. 41, vii. 34, XV. 34, and Acts, xxvi. 14. But he was not 
understood at Jerusalem, Mark, xv. 35. The mob at Jerusalem 
were surprised to hear themselves addressed in Hebrew, Acts, 
xxii. 2; and the captain of the guard did not suppose that St 
Paul could speak Greek (xxi. 37). In the inscription on the 
cross, we have the language of the dominant power, and of the two 
classes of the inhabitants. The case of Josephus, the contem- 
porary and fellow-countryman of Matthew, is one in point : he 
tells us, in his preface to his History of the Jeivish Wars, that he 
had formerly written it in their native tongue (warpii^ for the use of 
the barbarians — i. ^., those who did not understand Greek ; and 
now turned it into Greek (^iJikd^ y\o><r<ru fierataki^v) for those who 

The strongest proof of the originality of St Matthew's Greek 
Gospel — applying the term originality to it as I would to the 
History of Josephus — is the use that is made of it by St Luke ; 
for no writer of accurate research, such as St Luke claims to be, 
and unquestionably is, will have recourse to a translation when he 
understands and has access to the original. 

I do not lay much stress upon the ignorance of Jerome as to 
this point ; his evidence is exceedingly confused, and not easily 
reconcilable with his necessary knowledge of the Greek Gospel. 
Eusebius appears to have considered the Greek version as Mat- 
thew's own, for whilst he states that Mattliew wrote in Hebrew, 
he quotes his Greek translation of a passage in the 78th Psalm, 
V. 35, as 6iK(ia€Kd6(r€i, " his own rendering or edition," contrasting it 
with the same passage as given in the Septuagint. Professor 
Hug, who does not admit that Matthew wrote in Hebrew, explains 
the contradiction in Eusebius by supposing that as a historian he 

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adhered to his authorities, but as a philologist and biblical inves- 
tigator he formed a different opinion. On the other hand, Dr 
Davidson, who does not believe that Matthew wrote in Greek, 
whilst he admits that, if Hug's translation of the above passage 
from Eusebius be correct, " the conclusion is unavoidable that the 
apostle wrote in Greek," says " that the term tiKboais does not sig- 
nify translation — ^it denotes recension. 

I must demur to this sense of the word. By "recension" I 
understand a revision of the same translation, rather than a 
different and independent translation ; but Eusebius is speaking of 
different translations. What Hug says is undeniable, that Mat- 
thew does depart from the Seventy, who render the passage in 
question. Psalm Ixxviii. 2, <^ryfo/iai npotkinurra an'ap^s — " I wiU utter 
dark sayings of old;" but by Matthew it is rendered thus, ip^i^iuu 
K€Kpviifuva carb Kora^ok^g, xiii. 35 — " I will uttcr things which have been 
kept secret from the foundation of the world." The meaning is 
the same, although every word in the Greek is different ; and 
unquestionably the circumstance of Matthew being a Hebrew, and 
consequently acquainted with the language, does account for his 
using a translation of his own. I give the whole passage : — dprl 

Tov <l)$€y(ofuu npofiktifAora orr* ap)(fjs 'Etpaios &v 6 MarBaiofi^ oUdq cicSoa'ct xtxpfyrm ivniiv 

iptv^yjoi K€KpviJLfuva a3r6 icorafoX^f, which Dr Davidsou paraphrases thus 
— " Matthew, being a Hebrew, uses that recension of the Old Tes- 
tament text which was current in his native land, and had the 
Hebrew words to which iptv^yjoi K€Kpvfifi€va^ k. t. x., and not f^tScy^fuu^ 
K,T.\., corresponds" (vol. i. p. 12); but which I would translate 
thus — " Instead of *I will proclaim from the beginning,^ Matthew, 
being a Hebrew, uses a rendering of his own, * I will utter things 
concealed from the foundation,' " &c. 

I see, therefore, no contradiction in the supposition that St 
Matthew wrote his Gospel in both languages ; and when I see an 
author who could not be mistaken, and who professes to write 
upon the authority of eyewitnesses, making use of the Greek 
Gospel, I conclude that it is by the original author of that Gospel. 
At all events, the Greek Gospel existed before St Luke wrote, 
and was used by him as an authority. 

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Before proceeding to point out the peculiar conditions in the 
agreements which subsist between the Gospel of Matthew and the 
other Gospels, it will be proper to direct our attention to those 
characteristic peculiarities in his style of composition by which 
these conditions are affected. 

In his narrative he is the most concise of the historical writers 
of the New Testament ; in the discourses of our Lord the fullest. 
He appears to have condensed the narration, in order to give the 
very words of our Lord, and at the same time to confine his work 
within such limits as would insure an extended circulation — a 
precaution necessary when transcription was the only mode of 
multiplying copies. But although his narrative is concise, it is 
singularly clear and explicit. An author writing with the first 
intention does not think of giving explanation of circumstances 
which are perfectly well known to himself. He frequently uses 
the pronoun where a reader may be ignorant, or uncertain as to 
the implied antecedent. Thus where Mark, translating literally 
the account of the miracle of Christ walking on the sea, says, 
" when they were come out of the ship, straightway they knew 
him'^ — €inyp6vT«s dvrbv, vi. 54 — ^but does not tell us who it was who 
•" knew him." Matthew, in the corresponding passage, clears up 
the ambiguity, by adding, that it was " the people of the place" 
" who knew him" — €inyv6vT€s ambp 6i Svdf^s Tov TtJjrov ciccivov, xiv. 35. In 
Section xviii. we have an excellent exemplification of the historical 
style of Matthew, contrasted with the autoptical style of St Mark, 
where, although not one-third of the length of Mark, Matthew 
gives not only everything historically essential, but adds important 
matter, and clears up ambiguity. — See Section xviii. p. 32, and 
Notes thereupon, p. 277. 

Having already explained the nature of the connection between 
Matthew and Luke, I now proceed to that which subsists between 
Matthew and Mark, which is well exemplified in the above-cited 
section. It is, in short, that which subsists between history and 
memoir. We can always account for the phenomena of agree- 
ment between the two evangelists, by supposing that Matthew 

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made use of the original Hebrew of Mark ; but we cannot, if we 
suppose that Mark made use of the Gospel of Matthew. 

Whenever we find matter, in one of two writers, connected in 
the same manner as Matthew and Mark are, the question to be 
determined is, Is this matter an addition, on the part of the author 
in whose work it occurs, or is it an omission in that from which it 
is wanting? Now, I apprehend that the rule to be followed, in 
such a question, depends upon the importance, or want of import- 
ance, of the passages in question When I speak of want of 
importance in passages in Scripture, I desire not to be misunder- 
stood. It is merely in a historical sense that I am speaking ; for 
the most trifling circumstantial detaib are of the very last conse- 
quence in all investigations like the present. Like the straws 
which indicate the direction of the stream, they indicate that the 
stream of history flows from Mark to Matthew, not from Matthew 
to Mark. In the section already alluded to, xviii. p. 32, we are 
told, in Mark^s account, that a small boat {n\oi6ptov) was ordered 
to be in attendance, but no use was made of it ; — we are told of the 
different places from whence the multitudes came. Now, none of 
these circumstances could be taken or inferred from Matthew's 
account, nor are they such as a subsequent historian would think 
of adding, but they are such as a subsequent historian would 
naturally omit. On the other hand, there is matter in Matthew's 
account which no historian following Matthew would omit. There 
is an ambiguity in Mark's account, or at least a want of explana- 
tion, which Schleiermacher characterises thus — " Christ with- 
draws, one does not know why."* Now Matthew, by the single 
word " yww,'' xii. 15, supplies the explanation. So also, where 
Mark tells us that mant/ were cured, Matthew tells us that all 
were cured. I conclude, therefore, that Matthew is the subsequent 

Schleiermacher, in arguing against the probability of there being 
any very early written accounts of the transactions of our Lord 

• Eesay on Luke, E. T. p. 40. 


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and his disciples by the apostles, says, " It required a stationary 
dwelling and more tranquil life than they enjoyed.''* Let us 
apply this remark to Matthew. In Galilee he had a stationary 
dwelling, and from his profession must have had all the means and 
appliances for recording events : notwithstanding the conciseness 
of his narration, there are indications which show that parts of 
it were originally written in Galilee. Where, for instance, but 
in Capernaum, would the eastern shores of the lake be termed 
" the other side" {r6 nipca) ? But in Jerusalem he was deprived of 
these advantages. We can easily believe, therefore, that he did 
not commit anything to writing in that city, and that, if called 
. upon after a lapse of years to draw up a narrative of the events, 
he would be obliged to avail himself of the accounts of the 
apostles who had committed them to writing at the time, or 
soon after. 

Now, what are the facts of the case, so far as they affect the 
agreement of the two first Gospels 1 In the Galilean portion 
there is much agreement that is not documentary, and the events 
are arranged in a different order in each Gospel ; but in the 
Judean portion the agreement is altogether documentary, and 
the arrangement the same. This change in the nature of the 
agreement coincides precisely with the departure of our Lord and 
his disciples from Galilee, and is easily accounted for by the cir- 
cumstances under which we must suppose the first Gospel to have 
been composed. Mark's (Peter's) account of the last journey to 
Jeinisalem, and of the subsequent events which took place there, 
forms one continuous narrative, which has been embodied in Mat- 
thew's account; hence the sequence of the events is the same. 
But St Matthew, although he may not have written an account at 
the time, was himself present ; accordingly, we find that whilst 
he has made the memoir in question the basis of his account, he 
has added much important matter of his own. The departure 
from Galilee is related in Matthew, in chap. xix. ver. 1, and in 

• EinleUung^ p. 222. 

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Mark, chap. x. yer. 1, the subsequent narrative forming ten 
chapters of the Gospel of Matthew, and six chapters and eight 
rerses of Mark's. 

In the above quoted surmise of Schleiermacher we find a 
probable reason for the silence of the first three Gospels respecting 
the earlier visits of our Lord to Jerusalem, whilst the over- 
whelming importance of the events accounts for our having more 
than one written account of the last. 

I conclude, therefore, that Matthew knew and made use of the 
memoir which Mark afterwards translated in the composition of 
his Gospel ; but if Mark translated it, it must have existed in a 
difierent language when Matthew wrote. How, then, do we 
account for the very considerable amount of verbal agreement 
which subsists between their Gospels? I account for it thus : — 

When it became necessary to publish to the world a written 
account of the events, the duty of drawing it up naturally 
devolved upon Matthew, who must have been, of all the apostles, 
best fitted for its performance. A Jew, holding oflBce under the 
Roman government, he must have been accustomed to record 
events both in his own language, the Hebrew, and in Greek, 
which, in the eastern provinces of the Roman empire, was the 
language of government. In doing so, he would, as a matter of 
course, avail himself of the writings of any of the other apostles 
who had recorded the events at which he was not present, or had 
not himself recorded. St Matthew's account, published under such 
circumstances — which are, in fact, the same as those mentioned 
in the Fathers — must have been held by the early Christians 
as the authorised apostolical account of the life of our Lord ; 
and, accordingly, if we refer to the apostolic and earliest of the 
post-apostolic fathers, it will be found that by far the greatest 
number of the quotations from the New Testament are from St 
Matthew. But, as already observed, Matthew's rule in composing 
his Gospel was to give the words of our Lord as they were 
spoken, but to condense the narrative. Hence, when he took our 
Lord's words from the original memoir in question, he translated. 

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but did not condense them, as he did the narrative. Now, when 
we remember the weight and authority which must have attached 
to the apostolic report of the discourses of our Lord, and which 
the constant reference to it by the earliest Christian writers proves 
to have attached to it, we see that Matthew's Greek version of 
Peter's original would, with all who used the Greek language, 
have the same preference which we are accustomed to give to our 
own authorised version ; and any change in the expressions 
would jar upon the feelings of the early Christians, as a similar 
change in the words of our Lord we are accustomed to would 
upon an English reader. We can see a good reason why, if St 
Mark was the translator of Peter, he should have preserved the 
words of Matthew when he could do so. The same reasoning, of 
course, applies to St Luke. Hence the fact so well known to 
biblical critics, that there is a much greater verbal agreement 
in the discourses of our Lord than in the narration, is precisely 
what we ought to have expected if the evangelists wrote under 
the circumstances which I suppose them to have done. 

The progress of the inquiry brings us to the Gospel of Mark. 
Having already explained the nature of its connection with the 
Gospels of Matthew and Luke, nothing more remains than to 
state the proofs that it is a translation of an original memoir, 
written by an eyewitness, and that Mark the evangelist is literally 
" the translator of Peter. ^' 

It cannot be said that I am here starting a hypothesis 
unknown to the ancients. The difficulty hitherto experienced 
by critics has not been to discover proofs that the second Gospel 
was the Gospel of Peter, but to discover reasons by which they 
might explain why, in ancient times, it was so called. 

Before entering upon the proof, I must request the reader to 
keep in mind, that if the Gospel of St Mark be a translation of 
an original memoir, there must be two distinct classes of pheno- 
mena to be accounted for — ^namely, those which relate to Mark 
the translator, and those which relate to the original author of 
the memoir. Had Mark been merely a translator, the task of 

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deciphering the phenomena would have been comparatively easy. 
But he is also an editor and continuator. There has been added 
to the original work the title i. 1, the continuation xvi. 9, &;c., 
and explanations of Jewish terms and Jewish customs, which, in 
a modem work, would have formed marginal notes, but which are 
here, according to the practice of the ancients, included in the 
body of this work. These comments are all such as would be 
required to render the work intelligible to Roman readers, and 
strongly confirm the statement of Irenaeus, quoted by Eusebius, 
H. E., V. 8, that the Gospel of Mark was first published at Rome, 
after the death or departure of Peter — p^^ r^v tovt<ov fi6bov, — Contra 
ffaer. iii. 1. 

Critics who reason from those portions of the second Gospel 
which are Mark's own, must infer that it is later than Matthew, 
and probably than Luke ; those, on the other hand, who reason 
from the historical details, must infer that it precedes Matthew. 
There is no contradiction in these inferences, if the Gospel of 
Mark be the translation of an original autoptical memoir. I do 
not, however, assume that it is, for the purpose of reconciling 
these opposite conclusions. I maintain that the phenomena exhi- 
bited in the parallel passages prove that an original, in a difierent 
language, must have existed, upon precisely the same grounds as I 
maintain that Suchet's Memoirs must have existed in another 
language before that work was used by Alison. 

Such phenomena can only be accounted for by the existence of 
an original writing in another language. This is not a hypothesis 
contrived to afibrd an explanation, but a matter capable of proof. 
The existence of translational phenomena proves the existence 
of a written original, for on no other supposition can the pheno- 
mena be accounted for. A person may be so ignorant as never to 
have heard of the Iliad of Homer, and may suppose Pope's 
Hiad to be an original poem; but let him compare it with any 
other translation, and its existence in another language is proved. 
We have the very same proof of the existence of an original in 
the case in question in the Gospels. 


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LuKB, xxi 1. 
He looked and saw those, 
castiDg their gifts into the treasury, 
who were rich ; 

And he saw a certain poor widow 
throwing in there two lepta, 

and said (etircv). 
Verily I say to you, that 
this poor widow 
threw more than all. 

For they all out of their abundance 
threw in unto the offerings of Qod : 
but she of her penury threw in 

the Hying that she bad. 


Let US, for example, compare St Luke's version of the Parable 
of the Widow's Mite with that of S(i Mark, which I translate 

Mark, xiL 41. 
He beheld how the people 
cast money into the treasury ; 
and many rich cast in much. 
And a destitute widow coming 
threw in two lepta, 
that is a quadrans ; 
and calling his disciples 
said (Xcyfi) to them, 
Verily I say to you, that 
this widow who is poor, 
has thrown more than all 
of those throwing into the treasury. 
For all out of their abundance 
threw in; 

but she of her poverty threw in 
all she had, 
her whole living. 

The information in Mark's account, that two lepta (mites, 
E. T.) are equivalent to a quadrans (farthing, E. T.), is an 
editorial addition for the information of Roman readers, other- 
wise it is evident that here we have two versions of the same 
written original. 

I now proceed to show that Mark is the translator of Peter. 
The earliest notice of this evangelist, in any ancient author, * is 

* The existence of the Gospels in the age anterior to Papias would be fatal to the 
mythical theory. Strauss, accordingly, tries to prove that the Mark of Papias, or rather 
of John, is not the Mark who wrote the GospeL According to him, " Our second Gospel 
cannot have originated from Peter's instructions— i. e. from a source peculiar to itself — since 
it is evidently a compilation, whether made from memory or otherwise, from the first and 
third Grospels. As little will the remark of Papias, that Mark wrote without order (3v 
rd^i) apply to our Gospel; for he cannot, by this expression, intend a fsdae chronolo- 
g^ical arrangement, since he ascribes to Mark the strictest love of truth." The first of 
these ailments rests upon the ipse dixit of Griesbach, who, according to Strauss, has 
demonstrated that Mark is entirely taken from Matthew and Luke. I humbly think I have 
shown that it is impossible that this can be so. With regard to the last argument, that 
the description of Papias does not agree with that of Mark, who wrote the Gospel, it is 
due to the ingenuity of Schleiermacher, although unacknowledged — an ingenuity which 
discovers difficulties where it would puzzle duller spirits even to suspect any. What are 
the facts of the case tending to show that the Mark of Papias is the evangelist Mark t 
Irenseus tells us that Mark's Gospel began and ended precisely as our present GK>6pel does. 

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that of Papias, who states that he was designated bj John the 
Presbyter as " Mark, the translator of E^ter/' {ap. Euseb. H. E. 
iii. 39) ; and in this designation Irenaeus, Tertullian, and others of 
the Fathers concur; but if Mark be the translator of Peter, we 
can see good reason why the original should have been used bj 
the historians Matthew and Luke. 

The first, and indeed the only difficulty I have to contend 
with, in establishing the point at issue, is the title which this 
Gospel bears. It will naturally be asked, If Peter be the author, 
how comes it that the less important name of Mark has prevailed 
over the more important one of Peter ? Why was not the title 
" the Gospel according to Peter?" The answer to these questions 
is, that anciently it was called the Gospel of Peter. Jerome, in 
his Life of Peter, after mentioning his epistles, adds, ** The Gospel 
according to Mark, who was his (Peter's) hearer and translator, 
is called his.'' * Eusebius, in citing the authority of Mark re- 
garding the transactions of Peter, calls it the Memoirs of Peter. 
His words are : " Peter testifies these things of himself ; for all 
things from Mark are said to be memoirs (<nrofiin7^ycv|iara) from the 
conversations of Peter." t Tertullian, speaking of the difference 
in importance of the testimony of actual witnesses, and subsequent 
authorities, places the Gospel of Mark on a par with Matthew 
and John. He says, ^^ If it be admitted that the earliest accounts 

Therefore it was the same. Irenaeus and Papias were contemporaries, for both of them 
knew Polycarp. Was the Mark of Papias different from the Mark of Irenaeus 1 Had the 
critic, instead of reasoning upon the extract from Papias, as it is usually quoted, taken the 
trouble of looking into Eusebius, who has preserved it, he would have seen that it was 
" Mark who wrote the Gospel" that Papias alluded to. This is expressly stated by 
Eusebius ; and it is a point upon which he could not be mistaken, with the work of 
Papias before him. Jltpi MapKOv rov r6 tvayyiXiOv y€ypa<f)6TOS €KT€$€tTai, ^ 
rwTm¥ Koi TovTo 6 np(atvT€pos tfktyt Mdpicos fuv ipfjapmrnjt Urrpov y€v6yL€Vos 6<ra 
ifunfifiAimfa'w dKpitS)Sifypa^tVy 6v fian-oi rd^i «. r. X. — '^He (Papias) mentions a tradition 
concerning Mark, who wrote the Qotpd, in these words : ' The presbyter (John) also said 
this, Mark being the tranahitor of Peter, what he recorded he wrote with accuracy, but 
not in exact order,'** &a — H. E., iiL 39. 

* ^ Sed et erangelium juxta Marcum qui auditor ejus (Petri) et interpres fuit, hvju$ 
dicitur.'*— D« Ftr. IUumLj c. I. 

t *^ TltTpos de Tovra vtpl iavrov yuaprvpti, nopra yap ra naph, MapKtp tS>p Tlcrpov 
dcoXc^tfir cZmu Xcytrai cmoiunjpoiftvparaJ'^-^Demontt, Evang,^ iiL 5. 

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must be the truest, that those from the beginning are the earliest, 
and that the apostles were from the beginning, it follows that the 
Gospels which are by apostles such as John and Matthew must be 
the truest accounts. The same may be said of the account which 
Mark published, which is said to be Peter's, Mark being his trans- 
lator/'* We have here not only the assertion that the connection 
of Mark with Peter was that of translator and publisher, but rea- 
soning which would be of no value unless the original had been the 
composition of an apostle. Of a still earlier date than Tertullian, 
we find Justin Martyr actually quoting the second Gospel as the 
memoirs (ojro/iwyfiopcvfiaTa) of Peter — " as it is written in his (Peter's) 

memoirs^' (yrypa^oi iy rois caroiunjfiovtvfiaaiv durov, p. 333) giviug it the 

same title as Eusebius did, which is equivalent to saying that the 
words he quotes {s i<mv woi^povr^r— " which is, the sons of thunder," 
iii. 1 7) are in Peter^s Gospel, for he says elsewhere that the terms 
Memoirs and Gospels are synonymous. Commentators, anxious 
to explain away what was inconsistent with their preconceived 
opinion of the originality of Mark as an author, suppose that 
Justin meant to quote the second Gospel as "the Gospel of 
Christ," who is also mentioned in the preceding passage ; but such 
a construction is not only at variance with the plain and obvious 
meaning of the passage, but with the constant practice of Justin, 
who invariably, in speaking of the memoirs, refers to their author- 
ship, and not to their subjects : thus in another passage, speaking 
of the Son of God, he adds, " As is written in the memoirs of 
his apostles.'^t Bishop Pearson is justified in saying, in his Vin- 
dicicB IgnatianoBy that " the ancients believed the Gospel of Mark 

* << In summa si constat id verius quod prius, id prius quod et ab initio, id ab initio 

. quod ab apostoUs. . . . Eadem auotoritas ecclesiarum apostolicarum csBteris quoque 

patrocinabitur evangeliia quse proinde per iUas et secundum illas habemus; Joannis dico et 

MattheL licet et Marcus quod edidit Petri affirmetur cujus interpres Marcus." — Ad 

Marcion, iv. 5. 

t " Kal vi6if Btov yeypofUvw avrhv h rots caroijarrjfiovtvofiaa-t, r&v Sroarr^ktov ovtov." — 
Dial, eum Tryphe, p. ii. p. 327. Mr Norton, in his work on the genuineness of the Gospel, 
i 181, observes, ** By his 'memoirs, according to Justin's constant use of language, we 
must understand memoirs of which Peter may be regarded as the author.** CJommentators 
have endeavoured to evade the plain and obvious meaning of Justin by conjectural emen- 
dations in the text ; but in such a case ooxgectural emendations are worthless. 

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to be nothing else than Peter's memoirs" — Marci evangelium crede- 
bantveteres nihil aliud fiiisse quam Petri caroianjfun^furra. — (p. 297.) 

The ancient Fathers also concur in calling Mark " the trans- 
lator of Peter," ^p/«p«vT^f uerpov. Here also commentators, for the 
same reason, have attempted to explain away the plain meaning 
of the word " ipiuiv€viiis''' By some it is supposed to mean " ex- 
positor," a sense which no doubt it is capable of; but there is no 
exposition in Mark's Gospel: by others it is rendered "secretary" 
or amanuensis;^ but no instances have been adduced of such 
meanings haying been attached to the word. The noun " ^p/wpwr^^ " 
occurs only once in the Greek Scriptures, but it is in a passage 
which very clearly marks the meaning attached to it. In the 
Septuagint version of the history of Joseph,, where the interpreta- 
tion of dreams is spoken of, the verb <rvyicp*v» is used ; but where 
an interpreter of language is spoken of, it is ipiiifvfxn^f; thus the 
text, " We have dreamed a dream, and there is no interpreter of 
it," is thus rendered by the Seventy — ''Evvimovtfidofiey,Ka\6avyKpivei>povK 
icrw avT6. — Gen. xl. 8 : but the text, '* He spake unto them by 
an interpreter," xlii. 23, thus — ^'o yap ipnriv€VT^s avh lUcro mvT&v ?v. 
The cognate noun duppip^wfis also means an interpreter of lan- 
guages (1 Cor. xiv. 28), and the verbs ippfp'€wa and bupfvpftva, " to 
translate." I understand, therefore, that the designation of fppn- 
iwr^ Uerpov meant the translator of Peter. 

But if Mark was so called, and his Gospel called Peter's, or 
Peter's Memoirs, it will be asked. How did it at last receive the 
title of the Gospel according to Mark ? The title, " the Gospel 
according to Mark" does not necessarily imply authorship : the 
preposition icotA, "according to," implies an intimate connection 
with the work, but nothing more ; thus there existed, in ancient 
times. Gospels according to the Hebrews, the Egyptians, &c. 
Mark had an intimate connection with this Gospel, being not 
only the translator, but I believe the continuator, for the last 

* " A uDanimous tradition of the ancient Christian writers represents him (Mark) as 
the * interpreter * of Peter — i. «., the secretary or amanuensis, whose office it was to com* 
mit to writing the oraUy-deliyered instructions and narrations of the apostle." — ^Altobd's 
Qt. Test, Prolegomena, p. 28. 

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twelve verses have all the appearance of being a continuation, 
bringing the narrative down to the time of writing : and as it 
was published after the death of Peter, the name of a living and 
responsible editor was necessary as a guarantee to the Church of 
its authenticity ; and the name of Mark, the son and chosen fol- 
lower of Peter, fulfilled the condition which our law considers 
indispensable in the proof of ancient documents, and showed that 
it came from the proper custody. The importance of such a gua- 
rantee will be obvious, when we remember the number of spurious 
and heretical Gospels which were circulated at an early age of the 
Church, bearing the names of Peter, Thomas, Matthias, and others.* 
The patristic fevidence which ascribes the matter of the second 
Gospel to Peter is clear and explicit; not so as to the manner 
in which it was communicated to Mark by Peter. A viery general 
opinion appears to have prevailed that the communication was 
oral, not written — that Mark wrote from his recollection of Peter's 
discourses. The tradition that it was so appears to be traceable 
to Papias, who gives, as his authority for the origin of this Gospel, 
John the Presbyter. John could not be mistaken as to the fact 
that Mark's Gospel rested on the authority of Peter, although he 
might as to the manner in which it was communicated to Peter; 
or he might have been misapprehended by Papias, or Papias him- 
self may have been misapprehended by subsequent writers. I am 
indebted to a learned reviewer of my former workt for showing 
that this last supposition is more than a possibility — that Papias 
did not mean to say, as I formerly understood him, that " Mark 
was the translator of Peter, and he wrote accurately the things 
which he (Mark) remembered'' (p. 219), but that he meant to 
say that " Mark wrote what Peter recorded'^ He thus expresses 
his reasons : — 

" In the dissertation on the sources of the writings of St Luke, Mr Smith 
has laboured, and we think successfully, to prove that the Gospel of St Mark 
is an apostolically authorised translation from a memoir written many years 
before, by St Peter, in the Aramaic or Syro-Chaldee dialect. The only diffi- 

* See EuhI,, H.E. iii. 25. f The Rev. James BandineL 

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culty which Mr Smith meets with in the way of this conclusion — a difficulty 
which we think will vanish upon a more careful investigation — ^is, that Euse- 
bius quotes a passage from Papias which our author gives thus, « Kal rovra 6 
vp(a-€vT€pos cXeye, MdpKOS fi€P ipfjop^etnijs Uerpov Koi dau €fjanfft6v€v<r€v dxpit&s ry/Mx^cy;' 
and which he renders, ' The Presbyter (John) said this : Mark was the trans- 
lator of Peter, and he wrote accurately the things which he remembered.' 
We, however, entertain no doubt but that Peter is the subject of €fjanjfM6v€va€v, 
and Mark of typa^^ nor should we hesitate to render €iitn]fi6p€v<r€P, ' recorded /' 
' Mark turote what Peter recorded.' The sense is still clearer as it stands in 
the text of the Cambridge edition (the last, we believe, of Eusebius), * MdpKog 

fKV ipfujPtvTflg Uerpov y€p6fi€ifoSf haa €iun]ii6vtu<r€V cucpit&s ^p<n^f — ^which we WOuld 

give thus : ' Mark, being the translator (or interpreter) of Peter, wrote accu- 
rately whatever he (Peter) recorded.' " * 

I agree entirely with the reviewer that (fiin}ti^v€V(r€v may be trans- 
lated "recorded," and if so, must be referred to Peter; for we 
cannot suppose that Papias would tell us that Mark " wrote what 
he recorded/' Let us now see how a translator, who has no 
theory to establish, renders the passage. Dr Cruse, in his transla- 
tion of the Ecclesiastical History of Eusebius, thus renders it : — 
"And John the Presbyter also said this: Mark being the inter- 
preter of Peter, whatsoever he recorded he wrote with great 
accuracy." — (P. 152.) 

Such is the external evidence connecting the Gospel of Mark 
with the apostle. Before stating the internal proofs which the 
comparison of the different Gospels has suggested, I shall give the 
clear but concise statement of Mr Greswell : — 

** There are numerous indications in the Gospel of St Mark which imply a 
closer connection between the writer of this Grospel and St Peter, than be- 
tween him and any other of the apostles. His mention of the name of Simon 
in a peculiar manner, as at i. 16, 29, 30, 36 — ^the absence, in his narrative, 
of the name of Peter, imtil it was actually bestowed upon him at his ordina- 
tion as an apostle— the modest and indirect way in which he is placed at the 
head of the apostolic catalogue — the place assigned in this catalogue to the 
name of his brother Andrew, which is after James and Jchn — ^the circumstan- 
tiality of all those details at which Peter wa« obviously present (as the cure 
of the demoniac at Gadara; the raising of Jairus's daughter, preceded by the 
miracle of the issue of blood; the cure of the epileptic demoniac after the 

♦ Engluh Review, xiii. 276. 

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Transfiguration, and the like) — ^the omission of Peter's walking on the sea — 
the omission of his memorable blessing, and the insertion of his no less memo- 
rable reproof, which things are the reverse of each other in St Luke — ^the 
mention of the first dispute of the apostles concerning precedence, in which 
Peter doubtless took an active part — ^the omission in St Mark of the splendid 
promise recorded by St Matthew (xix. 28), made, indeed, to the twelve in 
common, but directly in answer to a question of St Peter's — ^the notice of his 
presence, along with Andrew, James, and John, at the time of the prophecy 
on the Mount — the renewal of the conversation respecting the curse on the 
fig-tree, which was due to St Peter — ^the omission of his name as one of the 
two disciples employed to prepare the Last Supper — ^the peculiarly distinct 
and definite account which St Mark in particular has given, both of the pre- 
diction and the fulfilment of the prediction of his denials of Christ — ^the omis- 
sion of the epithet mKpas, at the end of the account, to describe the bitterness 
of his repentance, which is found in both St Matthew and St Luke — the 
express mention of the name of Peter in the message sent by the angels to the 
apostles in common; — all these, and more which might be mentioned, are cir- 
cumstances in a great measure peculiar to St Mark s Gospel, and such as might 
naturally have been expected from a companion or disciple of St Peter in 
particular/' * 

We have here a great mass of evidence connecting Peter with 
the Gospel of Mark, but connecting him personally, and not 
through a friend or disciple, who would rather have softened his 
faults, and dwelt upon the bitterness of his repentance. " The 
modest and indirect way in which he is placed at the head of the 
apostolic catalogue^' is much more characteristic of an author 
speaking of himself, than it is of a friend and disciple. 

Mr Greswell's is a statement of the moral evidence connecting 
St Peter with the second Gospel. There is another class of proofs 
which Mr Greswell merely glances at, which carry to my mind a 
still stronger conviction : I mean the undesigned coincidences 
between the writer and his own personal circumstances — national, 
professional, or otherwise. An eyewitness can scarcely avoid 
exhibiting such coincidences; but they are much more strongly 
marked in an unpractised writer, such as the author of the second 
Gospel evidently was, than in one accustomed to composition. 
We can detect such characteristic traits in all the historical writ- 

• JHMertcUioM, drc, i. 82. 

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ings of the New Testament, but they are much more fully deve- 
loped in the second Gospel than in the writings of the other evan- 
gelists. When at Jerusalem, Peter's Galileanism " belayed 
him;*' but the second Gospel abounds in Galileanisms. Thus, 
when the evangelist wishes to give an idea of the wide extent of 
our Lord's fame, he tells us that it " spread abroad throughout all 
the region about Galilee'' (i. 28) — an idea of extent which 
would scarcely occur to any but a Galilean, and indeed to one 
writing on the spot. Many of these provincialisms escape the 
English reader from the neglect of the translators in rendering 
the article, frequently omitting it where it occurs in the original, 
and inserting it where it is wanting. Thus, in Matthew, v. 1, we 
are told in the authorised versions that our Lord " went up to a 
mountain;" — it ought to be rendered, "to the mountain." But 
no mountain is previously mentioned. How, then, it may be 
asked, should the definite article be understood ? The answer is, 
that Capernaum is placed on the margin of a lake, and at the 
foot of a mountain, and the universal practice of the inhabitants of 
a town so situated is to call the mountain behind " the mountain."* 
In the case in question it is, in fact, a Capernaumism. Now, the 
the first two Gospels abound in such provincialisms — some of 
them common to both, some of them peculiar to the writers of 
each. Thus Matthew, speaking of his own house, calls it " the 
house," but the other evangelists speak of it as " his'' (Matthew's) 
" house." In Mark we have the somewhat remarkable expres- 
sion, rh irp6s^r^iv-Svpay, " the beforo-the-door " (ii. 2), to indicate the 
open space before Peter's house. In another place, speaking of 
his house, the evangelist takes care to add that it was also the 
house of Andrew (i. 29), avoiding the appearance of exclusive 
appropriation which Peter alone would wish to avoid. He also 
talks of it as fh o«cov, " at home" (ii. 1) ; so also he speaks of " the 
boat," " the sea," " the other side," &c., as objects so familiar as to 

* Mr Stephens, a late American trayeUer, in speaking of Capemaom, almost unavoidably 
adopts the language of the evangelist. He says, " The ruins of Capernaum extend more 
than a mile along the shore, and back towards tht mountain."— P. 114. 

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require no other specification. These modes of expression tend to 
prove the authors of the two Gospels to have been Galileans. 

Peter was a fisherman, Matthew was not ; now the descriptions 
of the events which took place on the lake are professional in 
Mark, but unprofessional in Matthew. A storm makes a verj 
different impression on a seaman from what it does on a landsman : 
the seaman, who is obliged to act, thinks and speaks of the causes 
of the storm — the force or direction of the gale ; the landsman, 
who is passive, thinks of what most immediately affects him — the 
agitation of the waters. There are two storms described in these 
Gospels ; in Mark the prominent feature is the wind, in Matthew 
the waves. — See Section ixviii. and note thereupon, p. 285 ; see 
also Section xxxvii. p. 82, describing the miracle of Christ walk- 
ing on the sea, p. 82. Here Matthew's account is based upon the 
original of Mark, but with additions, one of which is the force of 
the waves : both of the writers mention the direction of the wind. 
In Mark's account it is important, as increasing the toil of the 
rowers ; in Matthew it appears unimportant, because the agitation 
of the surface, on which he dwells, depended on the force, not 
upon the direction of the wind. There are other professionalisms 
in Mark which show that the author of the original was a fisher- 
man, such as his use of the obviously technical expression dfj^itak- 
Xom-as (i. 16) for a particular mode of fishing. The author is there- 
fore a fisherman, but he must also have been an eyewitness of the 
events which he describes with such precision : he must have been 
in the boat when our Lord stilled the tempest, for the details are 
such as would only be known to an eyewitness, and which an 
eyewitness alone would think of describing. Who would think 
of adding to a pre-existing account that there were other boats, 
of which we hear no more, in company? (Mark iv. 36); or the 
number of bearers of a paralytic patient ? (ii. 3); or that a youth 
lost his garment in a popular tumult ? (xiv. 52).* The autopticity 

* Mr Greswell supposes that the young man must have been Mark himself, because no 
other assignable motive can be imagined for the insertion of such a circumstance : to me, 
it is a proof that the author witnessed it, and in describing the transactions inserted it 
in illustration of the violence of the tumult We have an analogous case in General 

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of the narration brings us still nearer Peter, for it appears in the 
description of events which were only originally known to three 
of the apostles — namely, to Peter, James, and John : such are the 
eyents which took place in the house of Jairus, and in the house 
of Peter. Strauss, after adverting to the circumstantiality of 
the details on these occasions, asks, or rather ironically abstains 
from asking, whether the author who describes these events was 
one of these three apostles, and whether the original narrator 
committed his account to writing ? I answer both questions in the 
afiSrmative. But I proceed a step farther, and infer from the 
narrative, not only that the author was one of the three, but that 
he was neither James nor John. In the account of the cure of 
Peter's mother-in-law in the house of Peter, all the three must 
have been present, but only James and John are mentioned, and 
they were merely spectators, taking no part in the transactions. 
Why, then, are they mentioned at all, and why is Peter not 
mentioned ? The answer is, that such notices are characteristic of 
the style of an eyewitness, and the omission of Peter's name can 
only be explained on the supposition that he was the original 
author of the account. 

With regard to the style of the second Gospel, it is animated 
and picturesque, as every narrative is which is written truthfully 
and circumstantially, by an eyewitness who is strongly impressed 
by the events. It is that of a vigorous but uncultivated mind, 
little accustomed to composition, writing with the first intention, 
and while the impressions are still strong upon him. It abounds 
with repetitions, and with details of circumstances which have no 

Napiet's account of the battle of Bosaco. I have no reason to suppose he was present but 
one — the autopticity of his description. Who can read his ** sparkling " account of the 
chaise of the light division without the conviction that it is that of an eyewitness 1 His 
work is avowedly historical ; he intentionally refrains from recording the achievements of 
particular regiments, yet he records a circumstance which certainly did not influence the 
result of the combat : " A poor orphan Portuguese girl, about seventeen years of age, and 
very handsome, was seen coming down the moimtain and driving an ass loaded with all her 
property through the midst of the French army."— Vol iii. p. 834. This circumstance 
made an impression on the author, and illustrated the chivalrous spirit of the combatants, 
for ** no man on either side was so brutal as to molest her/' just as the loss of the young 
man's garment illustrated the violence of the people. 

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other coDnection with the main fact than juxtaposition of time 
and place. Its general character, as well as its particular details, 
agree perfectly with the supposition that the apostle Peter was the 
original author. 

It will naturally be asked, Can we trace any resemblance 
between the style of this Gospel and the acknowledged writings of 
St Peter? To this I would reply, that the style of a simple 
narratiye and of a didactic composition differ so essentially that 
much resemblance is not to be expected, especially where the 
circumstances in which the author was placed were so completely 
changed. Peter, one of the leaders of a great movement, accus- 
tomed to public speaking, and writing with weight and authority, 
would use a very different style from the fisherman recording from 
day to day a simple narration of the transactions in which he was 
engaged. There is, however, an illustration in the second epistle 
that points to the author of the Gospel as its writer. We see 
with what accuracy and precision the effects of a tornado (Xa4Xa+') 
are described in the second Gospel : ^ now, in the second epistle, 
the tornado is used as an illustration of the effects of the passions 
on those who yield to them — they are likened to " clouds driven 
by a tornado^* (v€<l>€\m vtr6 Xcdkams ihwv6fMgvai, ii. 1 7) — an image which 
a fisherman would very naturally make use of. The nautical word 
XcuXa^' is only used by Peter, by the author of the second Gospel, 
and Luke, who takes his account from the original of that Gospel, 
and whose familiarity with nautical language would lead him to 
retain that expression. We must also remember that, though 
the matter of the second Gospel be Peter's, the language is Mark's, 
and that we cannot, therefore, expect to be able, by peculiarities 
of style alone, to identify the authors of the Gospel and the 

What I have said will, I trust, have put the reader sufficiently 
in possession of my general views, to enable him to follow me in 
the minute and detailed examination of the corresponding passages 
of the first three Gospels, to which I now proceed, and remove 

* See Note on Section xxviii. p. 285. 

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some of the difficulties which he might otherwise hare felt in 
agreeing with my conclusions. It is, after all, by such an exami- 
nation that a theory which claims our assent must be tested. 

It now only remains for me to describe the next portion of this 
work, in which this detailed examination is conducted. 

In comparing the corresponding passages of the first three 
Gospels, there are seren classes of passages to be considered — 
1. Passages occurring in Matthew alone ; 2. Passages occurring 
in Mark alone ; 3. Passages occurring in Luke alone ; 4. Passages 
occurring in Matthew and Mark alone; 5. Passages occurring in 
Mark and Luke alone; 6. Passages occurring in Matthew and 
Luke alone ; 7. Passages occurring in Matthew, Mark, and Luke. 
The method which I adopted for making the comparison, after 
much consideration, is the following : — I arranged the whole of the 
Gospel of St Mark, in its own order, in a central column ; on 
one side I arranged the corresponding passages of the Gospel of 
St Matthew ; and, on the other, those of St Luke, omitting, 
however, such passages as are clearly derived from independent 

This arrangement gives us in juxtaposition all the passages of 
the 2d, 4th, 5th, and 7th dass. In the next division I have 
printed, in parallel columns, all the passages of the 6th class — viz. 
those which occur in Matthew and Luke alone, following the order 
of St Luke's Gospel. For passages of the 1st and 3d class, I 
must refer to the Greek Testament. 

The particular mode of arrangement to be followed, depends 
very much on the object with which the arrangement is made. In 
comparing three authors who have written in succession, and each 
of whom has made use of the writings of his predecessor, we may 
with advantage, according to our object, make the first or the third 
author the central member, arranging the others on either side. 
In the one method, we see how the earliest authority has been 
used by the later; in the other method, we see how the latest has 
used his authorities. The third possible arrangement, or that in 
which the writer second in point of time should be made the 

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central member, would evidently be much less instructive than 
either of the other methods. The second method is that which I 
followed in my former work. But, in the present investigation, it 
soon appeared to me that the key to the mystery of the connection 
of the first three Gospels was to be found, if anywhere, in the 
connection between the Gospel of St Mark and those of Mat- 
thew and Luke. If Mark was the translator of an original, from 
which Matthew and Luke had also made independent translations 
— if that original was the true " Protevangelium^' — then, by placing 
Mark in the centre, I could see at a glance in what way it had 
been made use of by each of the others ; and in this work I have 
accordingly followed the first method. 

This arrangement, M'ith the aiTangement which follows, of the 
corresponding passages of Matthew and Luke, gives us the means, 
although somewhat imperfectly, of investigating the manner in 
which St Luke has made use of the two of his authorities with 
which we are acquainted. For a complete and minute investigation 
of this interesting subject, an arrangement of the corresponding 
passages, according to the second method — i. e.y making Luke the 
central member — would be requisite. I have been deterred from 
inserting such an arrangement by the great additional increase of 
volume which it would have occasioned in this work. 

On the page opposite the Greek I have arranged, in the same 
order, the English authorised translation of the same passages; and 
in the preliminary notice I have explained how, by means of the 
italics, the English reader may, in some degree, follow my obser- 
vations on the verbal agreements and differences of the several 

In the last portion of the work, which is entitled " Notes on 
the Sections,^' will be found the detailed results of the examination ; 
and to this I must refer my readers for the justification of my 

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In the English authorised version, which is here made use of, parallel 
passages in the different Gospels in which the agreement is yerbal are 
not unfrequentl J rendered into different although synonymous words ; 
whilst in others, where the meaning is the same but the words are diffe- 
rent in the original, they are translated into the same words. In all 
such cases I have printed the expressions so translated in Italics in the 
Gospels of Matthew and Luke. Hence, if the words so printed agree 
with the corresponding passages in the Gospel of Mark, they are different 
in the Greek ; or, if they differ in the English, they are identical in the 
Greek. For example, in Section VI. page 9, the words ** casting a net 
into the sea," in Mat iy. 18, and in Mark i. 16, are the same in the 
English translation, but in the original erery word is different. On the 
other hand, the same words, " AiDn 6^i<fu ij^om^^ are translated, in Mat. iv. 
19, " Follow me," and in Mark i. 17, " Come ye after me." By attending 
to this the English reader will be able to ascertain where the agreement 
in the original is transcriptural and where it is translational. 

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Matthew III. 


The Preface. 

Mark I. 

* *A^ij roD tvayytXiou 
'Ijj^oD X^i<rro\j vhv 0foD 

Luke III. 


John baptizes ik Jordan. 


• Atyuv 
MtraifOtTrt tyytxiv yct^ 

• Oiroi yd^ itrnv 6 ^^tig 
did *H(fatov rou T^of jjrou 

See V. 4. 

See V. 6. 


4>«fi) pouvrog iv rf i^/A(f) 

'Idov d'lroifriXkcarhvayytX' 

Eg xaraffxivdffn r^v cdov 
COM (f/i^^o(f0iv (TOU). 

* *Ev trti di X. r. X. 
' 'Eyiviro 

^lifJM 0soD ivi 'ludvvriv 
rhv Za^a^iou vthv 
h rji i^^/i(ff 

* Ka/ ^X0t¥ %}i 'xaca.v 
^ivca^v rov 'lo^dd¥ov 
xfj^uff(ruv pdrrifffiM 

ili &fi<fl¥ d/JiO^TIOiVy 

* *Cli yiy^airrai h fiiZX^ft 
\&yuv*llffatou rbuT^^^rov 

^m^ poZvrog h rji i^fiti^ 

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Matthew III. 


The Prefaob. 

Mark I. 

^ The beginning of the 
Grospel of Jesus Christ, 
the Son of God. 

Luke HI. 

John baptizes in Jordan. 

^ In those days 

came John 

the Baptist, 

preaching in the wilderness 

of Judea, 

' And saying, 

Repent ye : 

for the kingdom of heaven 

is at hand. 

' For this is he that was 

spoken of by 

the prophet Esaias, 

The voice of one crying 
in the wilderness, 

See V. 4. 

See V. 6. 

' As it is 
written in 

the prophets, 

Behold, I send my messen- 
ger before thy face, which 
shall prepare thy way be- 
fore thee. 

• The voice of one crying 
in the wilderness. 

* Now, in the 15th year, &c. 
« The word of God 
came unto John, 

the son of Zacharias, 
in the wilderness. 

' And he came unto all 

the country about Jordan, 


the baptbm of repentance 

ibr the remission of sins ; 

* As it is 

written in the book 
of the words of 
Esaias the prophet, 

The voice of one crying 
in the wilderness. 

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Matthew III. 3. 

' Eroifiaffars r^v-odhf Kug/ov, 


See V. 1. 

See V. 5. 

See v. 6. 

• Ahrhi b\ 6 ^Icadvvfjg 
*7^fv rh hdvfia avrov 
aTh r§i^uv xafifiXov xai 
^wy»jv dt^fiarivrif 

TSfii Tf^v ifffvv avrou' 
jj 66 rgo^ij Jj V avToZ 
aK^idsg xai fisXt ay^iov 

• Ton E^^o^ixjiro 'T^hg ait- 
rhv 'it^oaoXvfia xai mffa 
ii 'loudo/a xai <ra<ra rj 
"JTS^I^CD^og roZ *lo^ddvou, 

• Kai iCaflrr/^ovro si' r^ 
^lo^davfi vorafLtji bnr durou 
i^ofioXoyovfifSvoi rdg afj,a^ 
riag ahrZiV, 

7-10 peculiar to Matt. 

** 'Ey&; fj.h 

vfiag jSa^r/^w iv udari 

tig fAsrdvotar 

h 61 h'srictt) /lou 


oH ovx fifii ixa^hg 

rd xjTadrifiara ^affrdtfar 

h Tvivfian kyiffi xai ^v^i. 

Mark L 8. 

' Erot/idtfart ri) v cdhv Ku^/ou, 
Ev&tiag Toifrri rdg r^iZovg 

* *E'/mro 'icadvvrig 6 fianr- 
riZfity iv rji i^fitfty xij^uef- 
(fojv ^d^rrttffia fitravoiag 
tig aftffiv afia^riuv. 

* Kai i^'Xo^tvtTO T^hg au- 
rhv vatfa ^ *Ioi>da/a X'-^S^ 
xai fCttflrr/f oyro u^r* auroD 
fv rfi lo^oavp 'srorafitf) i^o- 
fAoXoyovfiivoi rdg a/La^riag 

* Kai fv 6 * Icadvvrig 
rpixp^g xa/irjXov xai 
^yjjy dt^/iarivri 
irt^i rfv itrpvv auroD, 
xai iC&u¥ 

ax^ibag xai /likt ay^tov. 
See V. 6. 

Kai sxfi^vfftfiv Xiyw 

V. 8. 

"Ef^ira/ i^v^T^6g fiov 

oiriaoli fiovy 

oZ ohx iifii ixavhg 

xu-sj/af Xvtrat rhv ifidvra 

Tuv V'jrodrifidruv avrov. 

* 'Eyfiu «Cd«T/(ra vfiag 


aurhg ds fiaierisu bfiMLg 

%v 'jrnxifLart wyit^. 

Luke III. 4. 

' ErotjUMtfart r^vodhv Ku^/ou, 
Ev^stag ^o/c/rg rdg r^iQovg 

See V. 2. 

10-15 peculiar to Luke. 

*• ^AcTfX^ivaro 6 *lojdvvrig 

a7ra(ftv Xiycav 

*Eydt fitv 

vdan )3a«T/^« vfiag* 

go^^rat di 6 /(Tp^u^^ri^^c /lov^ 

oS obx itfii ixavhg 
Xvffai rhv ifidvra 
Tuv mobn/idroitf avrou, 

aurhg vfiag jSa^r/tfi/ 

fv Tvtufian ayi(f)xai crv^i. 

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Matthew III. 3. 

J^Iark L 3. 

LukbHI. 4. 

Prepare ye the way of the 

Prepare ye the way of the 

Prepare ye the way of the 

Lord, make his paths 

Lord, make his paths 

Lord, make his paths 




Seev. 1. 

* John did baptize in the 
wilderness, and preach the 
baptism of repentance for 
the remission of sins. 

See V. 2. 

See V. 6. 

' And there went out unto 
him all the land of Judea, 
and they of Jerusalem, and 

Seev. 6. 

were all baptized of him in 
the river of Jordan, con- 
fessing their sins. 

* And the same John 

• And John 

had his raiment of camel's 

was clothed with camePs 

hur, and 

hair, and with 

a leathern girdle 

a girdle of a skin 

about his loins; 

about his loins ; 

and his meat was 

and he did eat 

locusts and wild honey. 

locusts and wild honey ; 

10-15 peculiar to Luke. 

^ Then went out unto him 

Seev. 5. 

Jerusalem and all Judea, 

and all the region 

round about Jordan, 

• And were baptized of him 


in Jordan, confessing their 

7-10 peculiar to Matt. 

^ And preached. 

*• John answered, 


saying unto them all. 

" I indeed baptize you 

See V. 8. 

I indeed baptize you 

with water unto repentance: 

with water ; 

but he that cometh 

There cometh one 

but one 

after me is mightier than 1, 

mightier than I after me. 

mightier than I cometh. 

whose shoes 

the latchet of whose shoes 

the latchet of whose shoes 

I am not worthy 

I am not worthy 

I am not worthy 

to bear: 

to stoop down and unloose. 

* I indeed have baptized 
you with water: 

to unloose : 

He shall baptize you 

but he shall baptize you 

he shall baptize you 

with the Holy Ghost 

with the Holy Ghost. 

with the Holy Ghost 

and with fire. 

and with fire. 

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The Baptism of Jesub. 

Matthew IIL 

*» T6rt 

^a^aymrai h 'ijjffoD^ airh 
rrji TaX/Xaictg 


roD jSafliT/er^^va/ W* aurov, 

14, 15, peculiar to Matt. 

*' Ba'^Ttffhig ds 6 'JjjffoD; 

iiidvg dvfCi] 

&frh Tov udarog* xai Idou 

xa/ sJdfv 

rh ^vsv/ia rou (diou 


hoy6fiivo¥ i'x aMv, 
^^ Ka/ /3ou 9«vjj 
fx rcl/v c'Jpavaiv 
Xsyovifa Our^; «(rr/v 
u/d; /c&ou 6 ayaTfjrog, 
fv ^ 8udox9j(ra. 

Mabk I. 

• Kai iyinro 
iv sxsiva/i raTg rifit^atg 
fX&iv *lrifovg a^h 
Na^a^gtf rfjg TaXiXaiag 

xai iQa^rrt(f&fj sig rhv *Io^ 
ddvriv v'lrh 'Ia>avvou. 

** Ka/ ih&xtg avaQasvM 

fx rou u^rof tJdiv 

^X't,ofimvg rovg ov^avovg 


rh Tvtvfia 

ojg '^rs^iffrs^dv 

xaraZaifov iig aurov, 

** Ka/ ^«vij iysvsro 

sx Tuv ou^avutv 

20 i7 

6 u/o'^ /Aou 6 aya'iTfjrS;^ 

h sot i'Mxfjffa, 

Luke m. 
•* 'Eygwro d^ fv rf) j8a^- 

xai 'ijjtfoD pairrisdsvrog 
xai ^^otfiv^ofiivov 

aH(f)x6rivai rhv nu^avSv, 

22 Kai xaraZr^yai 

r^ flrviD^a ri S^yiov 

SdifiaTixiji tibit 

ug Vipi6rip6i.v 

tir aurov, 

xa/ ptAv^v 

i^ ou^avov yma&at 

(Xeyoutfav) 2u iJ 

6 u/^( /cbou 6 aya^rSg, 

$¥ soi •vdSxriffa, 


The Temptation of our Lord. 

" Kai tvdvg rh ^rvsv/tia 
avrhv sx^dWii tig r^v i^jj- 

** Kai fif if rfi i^^fitft 
flfis^ag n^trs^dxovra xs/^a- 
t^ofievog l^h rou tfaravov^ 
xai ^v fitrd ruv ^jj^/«v, xai 
0/ a^^iXo/ d/}jx^»ouv aur^. 

Digitized by 



Matthew III. 

^ Then cometh Jesus 
from Galilee to Jordan 
unto John, to be baptized 
of bim. 

14-15 peculiar to Matt. 
^* And Jesus, when he 
was baptized, 
went up straightway 
out of the water : and, lo, 
the heavens were opened 
unto him, and he saw 
the Spirit of God 
descending like a dove, 

and lighting upon him : 
*' And lo a voice 
from heaven, saying. 
This is my beloved Son, 
in whom I am well pleased. 


The Baphsm of Jesus. 

Mabk I. 

* And it came to pass 
in those days, that 
Jesus came 

from Nazareth of Galilee, 
and was baptized of John 
in Jordan. 


straightway coming up 

out of the water, he saw 

the heavens opened, 


the Spirit 

like a dove, descending 

upon him ; 

^^ And there came a voice 
from heaven, sa}'ing. 
Thou art my bdoved Son, 
in whom I am well pleased. 

Luke UL 

** Now when all the 
people were baptized, 
it came to pass 

that Jesus also 

being baptized, 

and praying. 

the heaven was opened^ 

*• And 

the Holy Ghost 

descended in a bodily shape 

like a dove 

upon him, 

and a voice came 

from heaven, which said. 

Thou art my beloved Son ; 

in thee I am well pleased. 

The Temptation of oub Lord. 

^ And inmiediately the 
Spurit driveth him into the 

** And he was there in 
the wilderness forty days 
tempted of Satan ; and was 
with the wild beasts ; and 
the angels ministered unto 

Digitized by 




Jesus returns to Galilek. 

Matthew IV. 

" *Axou(rag dt 

in *l(advvr^g cra^sdo^, 

«/C r^v TaKiXaiav, 
13 to 16 peculiar to Matt. 
*^ *Afir6 r6ri fi^^aro 
'ifjffoiji xripxjfffftiv 

xai Xiystv 

Mark I. 

Taoado&fivai rhv *Iojdvvriv 
TiXhv 'iriaovg 
lie rijv TaX/Xa/av, 


rh ibctyyiXtov roD 0soD, 

^* Afiywv 

xa/ fi/^/xsv ri ^aatXtta 
roD 08oD* 
fAsravotTn xai 



The Galilean Fishermen called. 

tTdtv dvo adiX^ovij 

rhv Xsylfisvov Utr^ov 

xcti *Avd^6av rhv dbiK^ov 


^dWovrag dfipiCKri^r^ov 

iii r^v ^aXaefffav 

^(Tav yd^ dXitTg, 

*• Kai "ksyei aitroT; 

Asvrs h^itfu) fiGV^ 
xai <TO/^(ra> vfiag 
dXisTg dv&^u)^ojv, 
*® *0/ ds iWiug 
dfsvreg rd dixrva 
r,xo\oit6ri(fav aurjD. 
" Kai 'jr^oZdg ixiWiv 

*• Kai *Kapdym 
'ira^d r^v ^dXafftfav 
rr^g TaXiXaiag 

xai 'Avd^say rhv dbiKfhv 



sv rfi ^aXd(f(fp, 

f(fav yd^ dXnTg, 

^^ Kai il'Kiv avroTg 

6 ^Irifovg 

Atvrt hvieu fiou, 

xai voififfaj vfjMg ysvi^&ai 

dXssTg av6^u)^eav. 

*® Kai tu&sug 

d^svrsg rd dsxrva 

flxoXov^rjifav avr<p, 

" Kai 'T^oQdg oX/yov 

Digitized by 




Jesus returns to Galilee. 

Matthew FV. 

" Now when 
Jesus had heard that 
John was cast into prison, 
he departed into Galilee. 
13-16 peculiar to Matt. 
^^ From that lime Jesus 
began to preach, 

and to say, Repent : 

for the kingdom of heaven 
is at hand. 

Mark I. 

** Now after that 

John was put into prison, 
Jesus came into Galilee, 

preaching the gospel 
of the kingdom of Grod, 
^' And saying, 
The time is fulfilled, 
and the kingdom of God 
is at hand : 
repent ye, 
and believe the gospel. 


The Galilean Fishermen called. 

^* And Jesus, walking 
by the sea of Galilee, 
saw two brethren, 
Simon called Peter, 
and Andrew his brother, 
casting a net into the 
sea : for they were fishers. 
^* And he saith unto 
them^ Follow me, 
and I will make you 
fishers of men. 
^ And they straightway 
left their nets 
and followed him. 
•* And going on 
from thence^ 

*• Now as he walked 

by the sea of Gkdilee, 

he saw 


and Andrew his brother, 

casting a net into the 

sea : for they were fishers. 

^' And Jesus said unto 

them. Come ye after me, 

and I will make you 

to become fishers of men. 

*• And straightway they 

forsook their nets, 

and followed him. 

1* And when he had gone 

a little fiurther thence, 


Digitized by 




Matthew IV. 21. 

tidtv aWovg duo adsXpoug, 

'laxfiuCoy rdv rov Zf^sdaiou 

xai *lcad¥vriv 

rhv ddsXphv auroD, 

h rfj irXo/p 

/lirii ZtCsiaiov rov irar^hg 

auTutv, xara^it^ovrai 

rA diKrvoL auruv 


sxdXffftv avrovg, 

** O/ ds ih&itag 

a^svreg rh 'ttXoTov 

xai rhv ^rarg^a avraiv 

rjxoKov&ritrav avrfi. 

Mark L 19. 


*I(£xwCov rhv rov Z%Qtdaiou 

xai *Iudvvriv 

rh* adiXphv auroD, 

xai aurovg h rtp crXo/^ 

rd dtxrvaj 
^ Kai tv&vg 
ixdXsasv avrovg, 

xai dpivrtg 

rh¥ Tartga avruv ZtMaTov 

h rtf) TXoi(f> 

fisrd rm fitffdotruv 

dccr^X^oy h^jr/ffu avrou' 



Cure op a Demoniac at Capernaum. 

se vii. 28. 

^* Kai s/Wo^tuovra/ 
sig Ka'Tt^vaov/M' 

xai Miojg roTg (fdQZafftv 


iig rj)v cvvayeayriv, 

** Kai s^S'jrX^ffffovro 

i'jri rfi dida^ji auroD, 

riv yd^ dtdd<rotiv avrovg 

ug e^ovffiav s^oj¥ 

xai ov^ wg ot y^afi/UMnTg, 

** Kai sv^hg riv €V rfi 

auvayor/fi ahruv av&^u^og 

h 'srnufian 


^* Kai dvsx^^tVy Kiyojv 

("Ea.) T/ rifiTi) xai ero/; 

" Kai xarrjX&sv 
iig Kafa^vaovfii 
t6}jv rrjg TaXiXa/ag^ 

xai fiv didd(rxu¥ aurovg 
iv roTg ffdZQafftv 
•^ Kai s^iTXfiifffoyro 
M rfi biha^fi auroD* 

on iv i^oufftqk 
riv h X6yog avrov. 

^ Kaiivrri 
(Tvvayojyfi tjv &v&^oMtog 
i'XOiv irvtZfia daifiovsou 

** Kai dvix^a^sv 
<puvff fisydXp 
"Ea, T/ jj/A/V xai Co! ; 
*lri<fo\J Na^a^jjvi 

Digitized by 





Matthew IV. 21. 

Mark I. 19. 

Luke IV. 

he saw other two brethren, 

he saw 

James the son of Zebedee, 

James the son of Zebedee, 

and John his brother, 

and John his brother, 

in a ship 

with Zebedee their father, 

mending their nets ; , 


he called them. 

who also were in the ship, 

mending their nets. 
■^ And straightway 
be called them : 

»* And they immediately 
lefb the ship and their 

and they 

left their father Zebedee 


in the ship 

with the hired servants. 

and followed him. 

and went after him. 

Cube of a Demoniac at Capernaum. 

■* And they went into 

and straightway 
on the Sabbath-day he 
entered into the synagogue, 
and taught. 

** And they were asto- 
nished at his doctrine : 
for he taught them 
as one that had authority, 
and not as the scribes. 
■* And there was in 
their synagogue 
a man with an 
unclean spirit ; 
and he cried out, 

■* Saying, Let us alone ; 

what have we to do with 


thou Jesus of Nazareth ? 

^ And came down to 


a city of Galilee, 

and taught them 

on the Sabbath-days. 

•* And they were asto- 
nished at his doctrine : 
for his word 
was with power. 

•* And in 

the synagogue there was 

a man which had a 

spirit of an unclean devil, 

and cried out 

with a loud voice, 

** Saying, Let us alone ; 

what have wc to do with 


thou Jesus of Nazareth ? 

Digitized by 




Matthew VUI. 

AUrk L 24. 

fiXdii avoXiffai fifi&i 

dytog rou Bfou. 

** Kai iwirtfiriffiv avrf 

6 *ljjffoD^ \6yu¥ 


*• Ka^ (fva^d^av altrh 

rh 'Tvtvfia rh ax,d6a^rov 

xai fuvfifftv ^eav^ /j^sydXfi 
i^ri\&t¥ ig auroD. 

'ir^hi savrovg Xiyovrag 
Tig effTi¥ rovro ; dtda^^ xai- 
vri xar' igoutf/ay xaJ roTg 
wihfj,a.6tv roTg axa&d^roig 

xa! l'jroxo\jovfft¥ ahrf ; 
■® Ka/ sg^X^sy ^ axoi) 
auroD tbditg tig oXijv 
rijv 'jri^i^oi^o¥ trig FaX/- 

Luke IV. 34. 

fiK&%g d^rokieat rjfA&g 

olhd (ft rig g7, 

6 ay/o; rov 08oD. 

*• Ka/ i'Ftrifir,ffi¥ avrff 

'IijffoD^ X«7«K 

^if^ui^rin xai s^sX^s i^* 


r^ dai/i6¥io¥ 
tig TO fiiffO¥ 

i^SXtfgv acr aurou, 
firids¥ jSXa-vl/av aur^v. 
•• Ka/ fymro ^dfiQog 
M cravra;, xo(/ (TuvsXaXouv 
flr^^C dXXjjXoytf Xsyorr«c 
T/g X6yog ourof, 
^r/ sv i^ovffi<f xai b\)¥dfj*u 


ToTg dxa&d^oig vnrj/tiaffiv 

Kai s^B^x^¥rai ; 

^ Kai fjscro^sugro ij ^og 

'iTi^i auroD tig 'jrd¥Ta 

r6^0¥ Trig cr8^/;^ai^ou. 


Cube of Peter's Wife's Mother. 

■• Ka/ 6u^j)c ix rr^g 

« *A¥affrdg di a^ri rr,g 

(fv¥ay(ttyng i^^X^ovrif 


9 ^Itiffovg 


^X^ov f/f 

s/V^X^sy iig 


T^¥ oixiav ^ifiswog 
xai 'Ay^^fou 
fjttrd^laxui^oii xai 'Iwavvou. 

r^¥ oixia¥ ^ifionvog. 

»cby axtroZ 

" 'H ai «-gv^«fcb 

IIt¥di^d dt rov 


2i/i,oii¥og xarextiro 

^i/iu¥og ^v <nj¥sxofiivn 



'jTV^irfj fifydX(f)^ 

xai tMg Xiyovffi¥ aurtfi 

xai ij^wrjjtfav aur6¥ 

vt^i ahrng. 

-SUP/ avrrig. 

»* Kai v^o<ftX6di¥ 

^ Kai 

ilyti^t¥ avr^¥ 

iviffrdg iirdvui aur?; 

Digitized by 




Matthew Vin. 

Mark I. 24. 

Luke IV. 34. 

art thou come to destroy us ? 

art thou come to destroy us? 

I know thee who thou art, 

I know thee who thou art, 

the Holy One of God. 

the Holy One of God. 

•* And Jesus rebuked him, 

^ And Jesus rebuked him, 

saying, Hold thy peace, 

saying. Hold thy peace. 

and come out of him. 

and come out of him. 

*• And when 

And when 

the unclean spirit 

the devil 

had torn him. 

had thrown him in the midst, 

and cried with a loud voice, 

he came out of him. 

he came out of him, 
and hurt him not 

" And they were all 

^ And they were all 

amazed, insomuch 


that they questioned 


among diemselves, saying, 

among themselves^ saying. 

What thing is this ? 

What a word is this ! 

What new doctrine is this ? 

for with authority 

for with authority & power 

commandeth he even the 

he commandeth the 

unclean spirits, and they do 

unclean spirits, and they 

obey him. 

come out. 

*® And immediately 


his fame spread abroad 

the fame of him went out 


throughout all the region 

into every place 

round about Galilee. 

of the country round about. 


Curb op Peter's Wife's Mother. 

** And when 
Jesus was come 

into Peter^s house, 

he saw 

his wife*s mother 
laid, and sick of 
a fever. 

" And he 

*• And forthwith when 

they were come 

out of the synagogue, 

they entered 

into the house of Simon 

and Andrew, 

with James and John. 


Simon's wife's mother 

lay sick of 

a fever ; and 

anon they tell him of her. 

" And he caroe and 

^ And he arose 

out of the synagogue, 
and entered 
Simon^s house. 


Simon's wife's mother 

was taken with 

a great fever ; and 

they besought him for her. 

•• And he stood over h< r. 

Digitized by 




Matthbw Vm. 16. 
xai dtrix6vti aurf. 

Mark L 31. 

x^T^ffag Tijg ;^i/^or 

xai &pfjxi¥ auT^v 6 ^rv^trhg 

xai dirixovu aitroTg. 

Luke IV. 89. 

xai A^iixtv aurtiv 

^a^a^rifjka di dva^ratra 
6trix6vsi auroTg, 


Cores in the House of Petek. 

*• *Oy^iag dt ytvofiiffjg 
^^ocfiviyxav ahrtf 

xai s^fCaXiv r^ 'jntitfiara 

xai irdvrag roxig 

xaxbtg iypvrag ih^d'irtijffit. 

Srt iduciv 6 ijIX/o;, 

'^dvrag rovg xaxwf t^ovrag 
xai rovg daifiovi^ofjkivoug* 
*• Kai fiv SXfi fj T^X/tf iflr/- 
(fvvfiyfiivfi T^hg rj)v ^v^v. 

** Kai i&i^dirtwriv ToXXouf 
xaxSfg t-^^pvrag 
TTOixlXoig voaoigj xai 
xai datfiSvta TroWd 


xai oifx fjpifv 
XaXsi^ rd datfiSvta, 
Irt jjdtiffav aCroK 

^ Axjvavrog dt rov iJX/ou 
Tdvrtg 6(fOi sT^ov dffhvovv' 
Tag ¥6ffo<foig to/x/Xo/;, 
tjyayof v^hg aCr6ir 

6 6i ivi txderif) avruv 
rdg x^H^i hvi&tig 

s6s^dTtvffiHv avroug, 

^ ^E^fj^X^To dh xai 
dai/Movia d^h toXXcI/v, 

x^avydZo^ra xai Xiyovra 
or/ ffv sfc vihg rov 0iov, 
Kai gTtTifiuv oux s7a 
avra XaXf/l', 

ort fjditffav rov X^iffrbv au- 
rhv ilvat. 

Christ retires from Capernaum. 

*■ Ftvofiivrig ds fifit^ag 

•• Kai v^oji hy\jya X/av 


f^^Xtfiv xai diTffK&iv 

i^iK6iiv tTo^fvdfi 

Digitized by 




Matthew VIII. 15. 

touched her hand, 


the fever left her : 
and she arose, and 
ministered anto them. 

Makk I. 31. 

took her by the hand, 
and lifted her up ; 
and immediately 
the fever left her, 
and she 
ministered unto them. 

Luke IV. 39. 

and rebuked the fever; and 
it left her : 

and immediately she arose, 
and ministered unto them. 


Cures in the House of Peter. 

" When the even W9S come^ 

they brought unto him 

many that 

were possessed with devils ; 

and he cast out the spirits 
with his word, 
and healed all 
that were sick. 

^ And at even, 
when the sun did set, 
they brought unto him 
all that were diseased, 
and them that 
were possessed with devils. 
^ And all the city was ga- 
thered together at the door. 

^ And he healed many 
that were sick 
of divers diseases, 
and cast out many devib ; 

and suffered not the devils 
to speak, because they knew 

^ Now, 

when the sun was setting, 

all they that had any sick 
with divers diseases 

brought them unto him ; 

and he laid his hands on 
every one of them, 
and healed them. 

^ And devils also came 
out of many, crying out, 
and saying, 

Thou art Christ, the Son 
of God. And he, rebuking 
them, suffered them not to 
speak: for they knew that 
he was Christ. 

Christ retires from Capernaum. 

*■ And when it was day, 

•* And in the morning, 
rismg up a great while 
before day, he went out, 
and departed 

he departed, and went 

Digitized by 




Matthew VIII. 

Makk I. 35. 

^ Ka/ xanii'dj^av avrhv 
2i/j,m xai 0/ /isr ahrov, 
^ Kai iZ^ov avrhv 
xai Xtyovffiv avr^ 
Sri ^dvrtg ^jjroDer/i' tfi. 

"Ayea/J^fv dWa^ov ttg 
rdi s^o/Atvag xufio'To'kugy 
iva xaxsT xr^^v^oj* 

sig rovro ycbg e^rjXdov. 
*• Ka/ ^v Xfi^vff^cav 
tti rdg (Tuvayoryds* avruv 
sig oXjjv r^v TaXtXaiav 
xai rd dasfUvsa ixQdXkuv, 

Ll3KK IV. 42. 

s/g i^ri/ibv ro^oVf 


0/ oyXoi s^-i^^rouv aur6v 

xai tjXhv sug a'JroD, xai 

xarst^ov aurhv rov /iri iro^- 

6V£<f&ai dV auruv, 

*8 *0 ^g si'jrev ^^hg auroO; 

Sri xai ratg srs^aig '^SXsffiv 
fvayye}J(faadai fit hit 
r^y paciXsiav rov 0«oD, 
Srt iirl rovro aTrtffrdXfiv* 
** Ka/ fv xri^vffffuv 
iig rdg ^vvaywydg 
rrjg TaXiXaiag, 


s Kaildov 


TPOffsxvvBi avrfi 

Xsycav Ku|/f, 

id¥ ^sXfig, hvmcai fii 


» Ka; 

txretvag r^¥ X^%* 

fj-^aro aifrov (6 *Inffovg) 


&iX(a^ xa&ap6&nrr 

xai tv^iug 

ixa&a^icdn oLvrov j5 >w«^fa. 

The Leper cleansed. 

*° Ka/ i^'XJirai 'irfog avrhv 

^a^axaXcDy avrhv 

(xai yownrStv avrhv'^ 

Xsyuv avr^ Sri 

idv ^iXfig dvvaffai /it 


** Ka/ g'jr>,ayxviahig 

exrtivag rijv ;^i%a avrov 

^•vj/aro (Aurou) xai Xiyti 

alfrfj @iXca, xa6a^i<s&firi, 
*• Kai ivdvg 

d'jrri'Kdiv d'jr avrov fj ?Jcr^a, 
xai ixa^a^iff^f). 

Chap. V. " Kai idov 
dvij^ vX^ff^g Xi'jr^ag* 
xai iduv rdv 'IjjtfoDv, 
^iffoi/v M itgi^OifKov 
Ihir^^yi avrov yky^nv Ku^/g, 
idv SfX^;, dvvaffai fit 
" Kai 

ixrsivag r^v ;^£^a 
fi-s^/aro avrov f/Vciiv 

0fXto, xa&a^i^firi, 

xai tv^sug 

J7 XfiT^a d^?>.tfiv dT* avrov. 

Digitized by 




Matthew VIII. 

Mauk I. 85. 

into a solitary place, 

and there prayed. 

^ And Simon, and they 

that were with him, 

followed after him. 

^ And when they had fomid 

him, they said unto him. 

All men seek for thee. 

^ And he said unto them, 
Let us go into the next 
towns, that 
I may preach 

there also : 

for therefore came I forth. 
•• And he preached 
in their synagogues 
throughout all Gralilee, 
and cast out devils. 

Luke IV. 42. 
into a desert place ; 

and the people sought him, 
and came unto him, and 
stayed him, that he should 
not depart from them. 
*^ And he said unto them. 

I must preach 
the kingdom of God 
to other cities also : 
for therefore am I sent. 
** And he preached 
in the synagogues 
of Galilee. 


The Leper Cleansed. 

^ And behold, there came 
a leper, and 

worshipped him, 

saying, Lord, if thou wilt, 
thou canst make me clean. 
' And Jesus 

put forth his hand, 

and touched him, saying, 

I will, be thou clean ; 

and immediately 
his leprosy 
was cleansed. 

** And there came 
a leper to him, 
beseeching him, and 
kneeling down to him, and 

saying unto him,If thou wilt, 
thou canst make me clean. 
^ And Jesus, 
moved with compassion, 
put forth his hand, 
and touched him, & said unto 
him, I will ; be thou clean. 
^' And as soon as he had 
spoken, immediately 
the leprosy departed from 
htm, and he was cleansed. 

Chap. V. "Behold 
a man full of leprosy, 
who seeing Jesus 
fell on his face, 
and besought him, 
saying. Lord, if thou wilt, 
thou canst make me clean. 
" And he 

put forth his hand, 

and touched him, saying, 

I will ; be thou clean. 

And immediately 

the leprosy departed from 


Digitized by 




Matthjew Vm. 4. 

\iirayi (ftavrhv diT^ot 
tTj xai 'T^oc8¥tyxov 


^ru^tO¥ aurcTg, 

\ Mabk L 48. 

** Kai Xeyi/ avrfi 
'O^a firidivi fifids¥ tl^fic^ 
AWSl v^ays (ftavrhv diT^ov 

rf> /f^f7; xai v^^asvtyxf 
Ti^i roD xa0aoi(ffMv <rou 

tii fJM^rv^iov avroTg, 

xi)f viftfi/r ^oWd xai 
dia^flfjLiJ^fiV rhv X^or, 

u<m fifixiri aurhv dvvac^t 
^an^ui tig ^6\t¥ c/VfX^i?!', 

xai ^^^ovro 'xr^hg aurhv 

LUKK V. 14. 

** Kai aurhg nca^viyyiiKiv 
aur^ fifldtvi f/Vs7V, 


T(fi h^tZ, xai 'T^offmyxi 
vt^i roO xa^a^iiffdfOV <fov 
xaQitg ^^o^fra^sy Ma;u(r^; 
iig fia^fv^iov auroTg, 

^^Aifi^trodifia>Jkov 6 X^- 
0( Ti^i aurou, xai <rv¥fi^^ 
;^OKro o;^Xo/ ^oXXo/ dxous/r 
&iro ru¥ atfdsvSiv avrSir' 

*« Auri; d^ ^y 
u^o;^w^ft;y J v raTg i^fioig 
xai 'r^<nv^6fii¥og. 


The Paralytic Person cured. 

Iatthew IX. 



* Ka^ ii<rs\$u¥ vd'Ki¥ 

idia¥ m\i¥. 

iig Ka(f>a^¥ao\)fi, 

hi' mi^m. 

fixov(f6fi on tig oTxo¥ i<STi¥, 

* Kai tii&iug (nj¥i^$9i<fa¥ 

croXXo/, Uifrt /ifixsri x^i^*^ 

fAT^di rd 9r^hg r^¥ ^v^a¥y 

xai f XaXf / axtroTg rh¥ X6yo¥, 

See V. 6. 

Luke V. 
^^ Ka^ syi¥sro 
iv fiiq^ roj¥ fifis^St¥ 

xai avrhg ijy diddtfxmj 
xai ^<fa¥ xa6?ifAi¥0i ^a^i 

Digitized by 




Matthew VTU. 4. 

* And Jesus 

saith unto him, See 

thou tell no man ; 

but go thy way, 

shew thyself to the priest, 

and offer 

the gift that Moses 

commanded for a testimony 

unto them. 

Mark I. 43. 

** And he stndtly charged 

him, and forthwith sent him 


^ And saith unto him. See 

thou say nothing to any 

man : but go thy way, 

shew thyself to the priest, 

and offer for thy cleansing 

those things which Moses 

commanded, for a testimony 

unto them. 

^ But he went out, and 

began to publish it much, 

and to blaze abroad the 


insomuch that Jesus would 
no more openly enter into 
the city, but was without 
in desert places : 

I and they came to him from 
! every quarter. 

LwE V. 14. 
^* And he charged him to 

tell no man: 
but go, and 

shew thyself to the priest, 
and offer for thy cleansing, 
according as Moses 
commanded, for a testimony 
unto them. 

^* But so much the more 
went there a fame abroad 
of him : and great multi- 
tudes came together to 
hear, and to be healed by 
him of their infirmities. 
i« And he 

withdrew himself 
into the wilderness^ 
and prayed. 


The Paralttig Person cured. 

Matthew IX. 

^ And came 
into his own city. 

Mark II. 

^ And again he entered 
into Capernaum 
after some days ; 
and it was noised that 
he was in the house. 
' And straightway many 
were gathered together, 
insomuch that there was no 
room to receive them, no, 
not so much as about the 
door ; and he preached the 
word unto them. 
See V. 6. 

Luke V. 
^^ And it came to pass 
on a certain day. 

as he was teaching, 

that there were Pharisees 

Digitized by 




Matthew IX. 2. 

Mark BE. 3. 

' Kai tdov T^otfi^i^ov avrfi 
Ta^aXur/x&y M xXivrig 

r^v T/^iv avruv sT^iv 

0dc^(rs/, Tixvor a^iuvra/<Fov 

at ccfia^riai, 

• Kai tdov rmg ruv 


h iavToTg 


6 ^Ifiifovg 

rdi^g iv&ufiriiftig axtrciv 

f V rcug xaohiag vfAuv ; 

• Ka/ i^ovra/ T^hg avrhv 
Ta^aXurixhv ^t^ovrtg 

^ Ka/ fiii dvvd,afvot 
ir^o<nyytffai aitrfi 
dtSt rhv o;^Xoy, 

U'lriffTtyaffav rijy <frriyfiv 
S'Tov 5v, xai i^opv^avng 
yaXStSiv rhv x^diQarov I'ttom 
6 ^a^aXur/xof xarsxf/ro. 

riiv vitfriv avruv Xsyti 

r(f) 'jra^akxiTixf 

Tfxvov, apeuvrai cov 

a/ (x/ta^r/a/. 

• ^Htfav ds rmg rm 

y^a/nfLariuv ixsT xa^^fitvoi 


diaXoy it,6fi fvo/ 

iv raTg xa^diag aurcDy 

^ T/ oSroc ourwff XaXir; 

^Xatf^rifitT' rig dvvarai 

dpiivai dfLCt^riag 

%} fiii iTg 6 0i6g ; 

* Ka^ sv&vg tTiyvoug 

6 *Ifigovg rf mftu/iari auroD 

Sri ovrug avroi 

diaXoyif^ovrai t¥ savroTgy 

X«yi/ aifroTg 

T/ ravra dtaXoyif^sff^i 

iv raTg xa^biag b/j^Zv ; 

Luke V. 17. 

xai vofiodiddfTxaXoiy o? 

^(fav iXfiXv^rtg sx 'jrdifrig 

xutfifig rrig TaXiXaiag xai 

^lovdaiag xai * I§^ovffaXf]fif' 

xai hxjvafLig xu^iou ijv tig 

rh iaff^ai aurou;. 

^' Kai idou &v6^fg pt^ovrsg 

Ivi xXivfig &vd^oj^ov 

0^ ^v ^a^aXBXvfdftvogj 

xai f^^rour aurhv si^vty- 

xih xai ^fTVa/ ivutviov au- 


^^ Kai fi^ tv^ovrfg miag 

tiiffviyxutfiy avrhv 

did rhv o;^Xov, 

dvaQdvrtg M rh dStfd>a 

did ruv xi^djtAOjf xa&ijxav 
aurhv tft/y r^ xXividitft tig 
rh fi,i<fov Ifiv^offhv rov 

^ Kai id^v 

r^v vicriv avrufv iTfrtv 

"Avd^wflri, dpiuvrcu <fou 
cu dfMLoriai ffou. 
See V. 17. 

*' Kai fjp^avro 

01 y^afifiartTg xai 0/ ^a^i* 

ffOMi Xsyovrtg 

T/ iifriv ovTog o^ XaXi? 

pXaff^r^fiiag ; rig ddvarai 

dii^a^riag dptT^at 

ti fjj^ fi6vog h 0i6g ; 


roug diaKoyifffiovg avrm 
aTOX^i^sig d^sv 'ir^hg avrovg 
Ti diaXttyi^iif&i 
iv raTg xa^hiaig v/tiStv ; 

Digitized by 




Matthew IX. 2. 

Mark n. 3. 

Luke V. 17. 

and doctors of the law sit- 
ting by, which were come 
out of every town of Gali- 
lee, and Judea, and Jeru- 
salem ; and the power of 
the Lord was present to 
heal them. 

• And behold they 

^ And they come unto him 

" And behold men 

brought to him a man 
sick of the palsy, 
lying on a bed. 

bringing one 

sick of the palsy, 

which was borne of four. 

brought in a bed a man which 
was taken with a palsy. 

And they sought means to 
bring him in and to lay him 
before them. 

* And when they could not 

come nigh unto him 
for the press, 

^* And when they could not 
find by what way they 
might bring him in 
because of the multitude, 

they uncovered 

the roof where he was ; and 

they went upon 
the house top, and 

when they had broken it up, 
they let down the bed 

let him down 

wherein the sick of the 

palsy lay. 

through the tiling, with his 
couch, into the midst 
before Jesus. 

And Jesus seeing their faith, 

* WhenJesus saw their faith. 

** And when he saw their 

said unto the sick of the 

he said unto the sick of the 

faith, he said unto him. 

palsy, Son, be of good dieer ; 
thy sins be forgiven thee. 
» And behold. 

palsy, Son, 

thy sins be forgiven thee. 

• But there were 


thy sins are forgiven thee. 

" And the 

certam of the Scribes 

certain of the Scribes 

Scribes and the Pharisees 


within themselyes. 

sitting there, and reasoning 
in their hearts : 

began to reason, saying, 

This man 

^ Why doth this man thus 

Who is this which 


speak blasphemies ? 
Who can forgive sins 
but God only? 

speaketh blasphemies ? 
Who can forgive sins 
but God alone? 

* And Jesus 

• And immediately when 

** But when Jesus 

their thoughts. 

Jesus perceived in his spirit 
that they so reasoned 
within themselves. 

their thoughts. 


he said unto them. 

he, answering, said unto 

Wherefore think ye evil 
in your hearts ? 

Why reason ye these things 
in your hearts ? 

What reason ye 
in your hearts ? 

Digitized by 




Matthew IX. 6. 

Mark n. 9. 

Luke V. 23. 

* T/ yd^ hriv luxoTwri^ov, 

• T/ i(fTiv fuxoTwrijov, 

** T/ iifnv luxoflTwrf^or, 


SiTt?^ r(p ^a^aXurixp 


'Afioitvrat <fov ai a/UM^iat, 

'Apiuvrat sou at diLO^iai^ 

A^iuvraJ <foi a) dfLa^iou 

n si'rB7if''Eytip 

60V y fi i/Vs/i'''Ey«/ge 

xai in^iicdru ; 

xai flfg^/flrari/ ; 

xai ^t^imnt ; 

• "Iva b\ tlbr^n In 



8^ov<fiav s^ii 

t^ov(fia¥ tx^i 

6 uihi rov av^^uMtou 

6 vthg roD avd^ta^rou 

6 uthg rov dv^^tarov 

M rrii ytii apsvai 

&pivai M rr^i yni 

iiri rrjg yrig dptsvou 

afLa^Tiag^ rSn \iyst 

apka^riag, Xsyti 

dfJM^iag^ iWiv 

rfi va^aKuTixtf) 

rf) 'H-a^aXurixfj 

rfi Ta^aXiXvfJ^ivtft 

^Eyt^6iig oi^6v 

^^ 20/ XsyUy iynPi i^¥ 

'2oi Xiy«, lyi/^i xai 5^a^ 

ffou rjjy xTJvfiv xai 

rhv x^dQarr6v <fov xai 

rh xXividiSv ifou 

vrayt iig rh tTxSy <fou> 

vTaye tig rhv o7x6v <fov. 

'jTo^eUu itg rhv i7x6v <fov. 

^ Ka; iyi^^iig 

" Kai iyt^&n xa^ «u^«>tf 

■* Kai va^ax^fiadvaffrdg 
iv(afrtov aurwi', 

a^ag rhv x^dZarrov 

5^ag If 8 xarixstroy 


i^nk^iv ivavrhv <xdvr<av^ 


ilg rhv oTxov avrov. 

iig r^v oTxov avrou 
doBdtm rhv 0f6v, 

® *U6vreg ds o/ o;^Xo/ 




s^t(fraa0ai irdvrag 

€X(fra<rtg tXa^ev d^ravrag 

xai $d6^a<faf rhv 0ihv 

xai do^difav rhv 0ihv 

xai id6^at,ov rhv 0i^v, 

rhv dSvra s^ov^av 

ro/a6rjjy roTg dv&^ut^o/g. 

xai Ixvkn&n^av <p6Qo\t 

Xsyovrag on 

"Ktyovrtg Irt 

ourug ovdB'rrori s1dofJ*iv, 

s7dofAsv ^a^ddo^a ^fis^ov. 


The Call op Matthew. 

* Kai tra^dyuv ixsTdtv 
6 ^Ififfovg iJbsv &v$^(ii>^ov 

xa6rifj,%vov M rh rsXwwov, 
Mar&aTov \ty6/j,ivoVj 

*• Kai gg^Xtff V 'jrdXtv 
'jra^d riiv^dXatfffav xaimg 
o;^Xotf ^iX^r^ ^^^^ avrhvy 
xai ididaffXfv avrovg. 
^* Kai wa^dyuv 

Asviv rhv rov * AX^aiov 
xa^fisvov I'Tci rh nXmtov^ 

^ Kai fitrd ravra i^ijX&iv 


i&fd^aro nXutvtiv 

hv6fian Aiviv 

xa^fAi\ov M rh rtXutvtov, 

Digitized by 




Matthew IX. 6. 

Mark H. 9. 

Luke V. 23. 

* For whether is easier to 

• Whether is it easier to say 

** Whether is easier to say, 


to the sick of the palsy. 

Thy sins be forgiven thee, 

Thy sins be forgiven thee, 

Thy sins be forgiven thee. 

or to say, Arise 

or to say, Arise, 
and take up thy bed. 

or to say, Rise up 

and walk? 

and walk? 

and walk? 

• But that ye may know 

^^ But that ye may know 

«* But that ye may know 

that the Son of man 

that the Son of man 

that the Son of man 

hath power on earth 

hath power on earth 

hath power upon earth 

to forgive sins ; 

to forgive sins, 

to forgive sins. 

then saith he to the sick 

he saith to the sick 

ho said unto the sick 

of the palsy, 

of the palsy. 

of the palsy. 


^^ I say unto thee, Arise, 

I say unto thee, Arise, 

take up thy bed^ and 

and take up thy bed, and 

and take up thy couch, and 

go into thine house. 

go thy way into thine house. 

go unto thine house. 

» And 

^ And immediately 

** And immediately 

he arose 

he arose. 

he rose up before them, and 

took up the bed. 

took up that whereon he lay, 

and departed to his house. 

and went forth 

and departed to his own 

before them all ; 

house, gbrifying God. 

' But when the multitudes 

insomuch that 

«« And 

saw it, they marvelled 

they were all amazed, 

they were all amazed^ 

and glorified God. 

and glorified God, 

and they glorified God, 
and were filled with fear, 

saying. We never saw it 

saying. We have seen 

on this fashion. 

strange things to-day. 

* And as Jesas passed forth 
from thence he saw 
a man named Matthew 
sitting at the receipt of 


The Call of Matthew. 

^9 And he went forth again 
by the sea-side ; and ail the 
multitude resorted unto 
him, and he taught them. 
^^ And as he passed by 
he saw 

Levi, the son of Alpheus, 
sitting at the receipt of 

'^ And after these things 

he went forth 

and saw 

a publican named Levi 

sitting at the recdpt of 

custom ] 

Digitized by 




Matthew DL 9. 

'AxoXov^it fioi, 

xai dva^cts 7ixo\ou^<fi¥ 

Mark U, 14. 

xai Xiytt aitrp 
'AxoXou^i/ fiot. 

xai avatfrdg fixoXov^<ft¥ 

LuKB V. 27. 

xai i7vt¥ aurfJ 

'AxoXoutff/ fAOl, 

* Ka^ xaraXtvuv avavra 
Avatfrdg fjxoXov&ti 



xa/ /dou ^oXkoi rsXufvai 
xai afia^coXoi i\66vrig 

<rvva¥sxitvro r^ 'I»j(roD 
xai ToTf fia^nraTi auVou. 

" Ka; 

id6¥rti 6/ ^a^tffaToi 

IXiyov ro/g fia&r^TaTi auVoD 

A/flt r/ /M-grA rcuv 

rfXwvfiuv xai afia^uXu¥ 

i<s6hi d/dccifxaXo; u/(b6;v ; 

" *0 3« dtxoutfaj 


Ou vf «/ai' «x^u^'*' ^' 

/(fp^uovritf lar^oZ 

&Xk* 0/ xaxSiff «;^OKrtc. 

^ no^iu^jwi^ 3« flavin 

ri g(fTi¥ "EXiog S«X« xa/ 

ou 70^^ jjX^oy xaXftf'a/ 
dixaiovi dXX' aycta^ra;Xou;. 
(g/g fitTd¥Ota¥,) 

Matthew's Feast. 

^* Ka/ yhirat i¥ rtfi 
xaraxiiisdai aur&y 
sv r^ o/x/qp aurou, 
xa/ ToXXoi rsXu¥ai 
xai d/j,a^r6itXoi 

<fv¥a¥ixn¥ro r(ft 'lijifoD 
xai ToTg fd^a^r^raTg auTOu* 
jjtf'ai' yd^ croXXo/ xa/ ijxoX- 
o\t6f^(fa¥ aurf). 
^* Ka/ 0/ y^a/tifMinTg xai 
0/ ^a^tffoToi, idovng 

aM¥ i(f6io¥Ta fitrd ru¥ 

dfi,aPTeoXu¥ xai rfXa/vflDv, 

fXsyoi' ror^ /Gux^9jra/i; aurou 

"Or/ ^»ra rwv 

dfj,a^TuXu¥ xairu¥rtXmSfv 

hdist xai <Khit ; 

^^ jCa/ axouifa; 'lijtfoD^ 

Xiyi/ avroTg 

Ou ;^f «/ai' l;^outf'/y 0/ 

}ff^uo¥T6i iar^ov 

dXX* 0/ xaxStg l;^oyrs;* 

oux ^X^ov xaXf 0'a/ 

dtxaiovg dXXob dfjka^ruXovg 

(fig fi$Td¥ota¥,) 

^® Ka/ ^(fai' 0/ fia&firai 


*• Ka/ i^o/fi6f¥ dc^'^¥ 
fi,tyd\fi¥ Afvig aurfi 

$¥ rfi oixicf avrov 

xai fi¥ o^'Kog rtXu¥U¥ ^oXu; 

xai a\Xu¥ 

of fi<fa¥ fitr avru¥ 


** Ka/ iy6yyv^0¥ 

0/ ^a^iifdibi xai 

0/ y^a/jffianTg avrm 

T^hg Toug fMx,6rirdg aurov 
\iyo¥rtg Aid ri fi$rd rSt¥ 
riXu¥Z¥ [xai dfLaoTUiKm) 
sff^iin xai 'jrhsrt ; 
•^ Ka/ d^ox^Mg 6 'Jjjtfouj 
87<rsi' 7^^( avTovg 
Ov y(j^%ia¥ iy(on6t¥ «/ 
vyta4¥0¥rtg /ar^oD 
dXXd 0/ xaxftic i;^oiTg;* 

*• Oux fX^Xu^a xaXftfo/ 
hiXaioMg dXXd d^^r^XoO; 
f/; /(bsrdyo/av. 

Digitized by 




Matthew IX. 9. 

and he saith unto him, 

Follow me« 

And he 

aroee and followed him. 

Mark II. 14. 

and said unto him, 

Follow me. 

And he 

arose and followed him. 

Luke V. 27. 

and he said unto him, 

Follow me. 

* And he left all, 

rose up, and followed him. 


Matthew's Feast. 

^^ And it came to pass 
as Jesus sat at meat 
in the house, 
behold, many 
publicans and sinners 
came and sat down 
with him and bis disciple 

** And when 
the Pharisees 

saw it, 

thej said unto his disciples. 
Why eateth your Master 
with publicans 
and sinners ? 

^ But when Jesus heard that 
he said unto them, 
They that be whole 
need not a physician, 

but they that are sick. 
*• But go ye and leam 
what that meaneth. 
I will have mercy, and 
not sacrifice ; for 
I am not come to call 
the righteous, but 
sinners to repentance. 

^^ And it came to pass 

that as Jesus sat at meat 

in his house, 


publicans and sinners 

sat also together 

with Jesus and his disciples, 

for there were many, and 

they followed him. 

*• And when 

the Scribes and Pharisees 

saw him eat 

with publicans and sinners, 

they said unto his disciples, 
How is it that he eateth 
and drinketh with publicans 
and sinners ? 
" When Jesus heard it, 
he saith unto them, 
They that are whole 
have no need of the physi- 
but they that are sick. 

I came not to call 
the righteous, but 
sinners to repentance. 
^* And the disciples of John 

** And Levi made him a 
great feast 

in his own house, and 
there was a great company 
of publicans and of others 
that sat down 
with them. 


their Scribes and Pharisees 

murmured against his 

disciples, saying. 

Why do ye eat 

and drink with publicans 

and sinners ? 

^ And Jesus, 

answering, said unto them. 

They that are whole 

need not a physician, 

but they that are sick. 

" / came not to call 
the righteous, but 
sinners to repentance. 

Digitized by 



Matthew DC 14. 

MarkIL 18. 

xai 0/ ^a^KSaSht 

Luke V. 33. 

** T6r€ ^^odi^yovrai aurjD 

xai i^^ovrai 

0/ fJM^nTai *Iudv¥Ou 

Xiyovrsg A/A r/ 

xai Xsyovfftv aurjD Aict ri 

^ O/ 3^ «7-rav ^^hs avrSv 


0/ /La&rirai *Iudvvov xai 

O/ fia^Tirai ^Iudv¥OU 

xal 0/ <S}a^KfaTGi 

0/ fia^firai ruv ^a^nfaluv 

vfl(fTt{}Ofji*iv ToXXa, 



*jn)X¥di. xai btfi^iti iromvro^ 

OfMttui xai 0/ TbiV <^a^/- 

0/ d^ fJMdfirai (foD 

0/ ds (foi fiaOfiTai 

(fa/wv, 0/ 3« tfo/ 

ou vfiifrtUuffiv ; 

ov vfiffrtUviStv ; 

B<f&hvifi¥ xai 'jrhouffiv. 

i« Ka; J-Tsir auVo/fc 

^* Kai sT^iv avToTg 

** * O 3f «7-!r»r ^-^0^^ avrovg 

6 *Ijj<roD; M?) dxtvavrai 

6 'Ififfovi Mii duvavrai 

Mii b\i¥a<s6t 

01 vioi rov vufA^uvoi 

0/ vhi TOii vu/i^G)voi 

rovg vhvg rov vufA^uvoiy 

nriy^iTv if o(rov 

fV ^ 

IF f 

fiiir* avTUtv etrrh 6 wfifioi ; 

6 vvfif>hi (MT^ ahrm iifriv 

Vfj^TtUtiV ; SffOV %f^KOV 

6 ¥Ufi^iog flsr avrSi¥ Itfr/v, 

cro/^tftt/ vfjffTfvsiv ; 

i^ovfftv rhv vv/A^iov fAtr 

ahruiv^ ou b{)vawai vfiffrsustv 

*£Xfi uifovra/ dt ^fie^i 

^ *EXi6fl'orra/ ds rj/^s^at 

'^ *EXgu(roiTa/ di J?Afc»fa/, 

Srav aTa^6fi air avru¥ 

orav a'xa^d fi d*K aurwv, 

xa/ Sray dira^Op d^ ahrm 

6 wfipiog, 

6 ¥VfA^tOi^ 

h ¥VfAfiog^ 

xai r6Ti vrjtrrtUovifiv, 

xai roTs vr}(frsv<rov(ft¥ 

rSn vfjtfrfvffovfftv 

iv sxihfi Tp rifis^cf. 

iv sxsivaif raTg fifii^aig. 

The Parable of New and Old Clothes and Wine. 

" Oudsig ds imQdXXsi 
MQXrifjiM ^dxovg dyvdfov 

mi ifiarttf) flraXaif;' 

a7^si yd^ rh TXtj^ea/m^a avrov 

d'lrh rov ifj,arioVy 

xai %£^ov ^iff/ia 


*^ Ohbs ^dXXovff/v oTvov 

vsov sig dffxoug TaXoMoug* 

" Ovdsig 

iMXfifia ^dxoug dyvdfou 


s<jri ifj^drtov vaXatSv 

tl ds fitly 

at^si dnr* ahroZ rb irXfi^ujtia 

rh xatvhv roD 

^aXa/oD, xai ^si^ov (T^/^/^a 


*=* Kai ovdsig jSaXXi/ ohov 

viov sig dffxovg TaXaiovg' 

*• * EXiy« y ds xai ira^^oXri ¥ 

'!r^hg avroug ort ovdsig 

MQ\fi/jLa dirh ifiarioD xai- 


^tdag smZdWsi 

M ifidrtov ^a\at6v' 

si ds fiitiys^ 

xai rh xatvhv cyj^st xai rf) 
'jraXai(p ov (njfji,poitvri<fst 
rh d^h rov xaivov, 
^ Kai ovdsig ^dWsi oho¥ 
vso¥ sig dffxovg 'xaXatovg' 

Digitized by 




Matthew IX. 1 4. 

Mark U. 18. 

and of the Pharisees used 
to fast. 

Luke V. 88. 

^ Then came to him 

And they come and 

^ And they 

the disciples of John, 

saying, Why do 

say unto him, Why do 

said unto him. Why do 


the disciples of John 

the disciples of John 

and the Pharisees 

and of the Pharisees 

fast oft, 


fast often, and make pray- 
ers, and likewise the disci- 
ples of the Pharisees, 

but thy disciples fast not ? 

but thy disciples fast not ? 

but thine eat and drink ? 

^^ And Jesus said unto them, 

" And Jesus said imto them, 

** And he said unto them, 

Can the children 

Can the children 

Can ye make the children 

of the bride chamber 

of the bride chamber 

of the bride chamber 

mourn as long as the 

&st while the 

fast while the 

bridegroom is with them ? 

bridegroom is with them ? 
As long as they have the 
bridegroom with them, they 
cannot fast. 

bridegroom is with them ? 

but the days will come 

"® But the days will come 

** But the days will come 

when the bridegroom 

when the bridegroom 

when the bridegroom 

shall be taken from 

shall be taken away from 

them, and then shall they 

them, and then shall they 

them, and then shall they 


fast in those days. 

fast in those days. 

The Parable of New and Old Clothes and Wine. 

*• No man putteth 
a piece of new doth 
unto an old garment ; 
for that which is put in 
to fill it up taketh 
from the garment, and 
the rent is made worse. 

*^ Neither do men put 
new wine into old bottles. 

'^ No man also seweth 

a piece of new doth 

on an old garment ; 

else the new piece 

that filled it up taketh away 

from the old, and 

the rent is made worse. 

^* And no man putteth 
new wine into old bottles, 

^ And he spake also a 

parable unto them : 

No man putteth 

a piece of a new garment 

upon an old ; 

if otherwise^ then both the 

maketh a rent, and the 
piece that was taken out of 
the new agreeth not with 
the old. 

'^ And no man putteth 
new 'wine into old bottles. 

Digitized by 




Matthew IX. 17. 

Makk n. 22. 

Luke V. 37. 

f/ di fifiyt, ^fjyvvvrai 

8/ dt fi^, ^rjffffn 6 oTvog 

i/ di finyiy ^ri^ii 6 oT^og 

0/ d(rxo/, xai 6 ohog 

(6 viog) roug a(rxouj, xa/ 

6 ffio; rovg attxovg^ xaiavrhg 

sx^iTrai^ xai 

oTvog {ixyriirai xai) 

ix^u&ri<ftrat xai 

0/ affxoi d'rroXovvrar 

a'x6W\)Tai xai o/ &<sxoL 

0/ difxoi aroXovvrar 

aWSt jSctXXouif/v oTvoy ¥iov 

{^aXKcL olvov viov 

•® *AXXeb oJyo¥ ¥io¥ 

iti aifxavi xauyoxiiy 

iig oLtrxovg xatvoug ^Xrirm,) 

isg d<Fxoug xatvovg jSXfjr^oy. 

xai afif6T$^oi crurnj^ouvra/. 

(xai dfipSrt^oi <rvvn^vV' 


The Disciples pluck Ears of Corn on the Sabbath. 

Xn. * *Ek ix8iv(fj r(p xat^f 

i^o^svhi 6 *Ifi(roOg 

roTg adZZa6i¥ 

ltd ruv (FTo^t/icav 

0/ dl fia&firai aCrou 

iViha^av^ xai fj^^avro 

r/XXs/v (frd^vag xai 


■ O/ bi ^a^tifajoi idCvreg 

iT'xav avT(f) 'IdoO o/ fLadr^rai 

<fOV ^OiOUffi¥ 

8 ovx iifi<STi¥ iroitT¥ 

i¥ ffaQQaTtft, 

» 'O 3g sJflTgy 


Oux dv6y¥0jrt 

ri B^oifi(n¥ Aauidj ot6 


xai 0/ fiir aurou ; 
* nSff iiisri}j6i¥ i)g rhv 
o7xo¥ rov 0IOU 

■* Kai eyhtTO 

^a^aTo^suisdai aurh¥ 
$¥ roTg ffdQQafft¥ 
did ru¥ (firo^ifim, 
xai 0/ fia&riraJ aurov 
fj^^a¥To 6dh¥ T0/i7V 
TiXXovTtg roug ffrd^vag, 

** Kai 0/ ^a^tifaTot 
tXsyoy avTfp 'Ibi 
ri ^oto\i<f/¥ roTg 6dQZa(fi¥ 
8 ovJx e^gtfr/v; 

** Kai auThg i\tyt¥ 


OvderoTs d¥iy¥(aTS 

ri s'!rotri(re¥ Aau/d, Sn 

^^tta¥ s(r^S¥ 

xai 8'X%i¥a<ti¥ a^rhg 

xai 0/ fitr^ auroif ; 

*• libig u6f{k6t¥ tig rh 

oTxo¥ rod 0totj 

iiri ^AZtddao d^^tt^sug 

VT. ^ ' Eymro di s¥ ffaCCdr(f) 

(^dsurt^a, ir^wr^) 

dtaTo^iUffdai avrh¥ 

did ru¥ if'TO^i/iuyy 

xai triX\o¥ 

01 fiadriroi axtroO 

roug <frdyuag xai 

ij(f6tO¥ -^u^oyrig ra^g ;^8^tf/v. 

* T/i'ij dt rbi¥ ^a^i(faJu¥ 

T/ ToitTrt 
8 ovx t^tsriy 
roTg (fdiQa(fi¥ ; 

* Kai dvoxothig 

^^hg aurovg t7irt¥ o *lfi6o\jg 
Oiibi rouro dviyvwri 
8 ivoifi(St¥ Aauid o^^ri 

iirti¥a<ff¥ a2>r^^ 

xai 01 fitr avrou l¥rtg ; 

* E/<rSXtfgi' s/V fiv 
o7xo¥ rov 0gou 

Digitized by 




Matthew IX. 17. 

Mark H. 22. 

Luke V. 37. 


else the new wine 

else the new wine 

the bottles break 

doth burst the bottles, 

will burst the bottles 

and the wine runneth out, 

and the wine is spilled, and 

and be spilled. 

and the bottles perish ; 

the bottles will be marred ; 

and the bottles siiaR perish. 

but they put new wine 

but new wine must be put 

^But new wine must be put 

into new bottles, 

into new bottles. 

into new bottles, 

and both are preserved. 

and both are preserved. 

The Disciples pluck Ears of Corn on the Sabbath. 
*• And it came to pass 

Xn. ^ At that time 

Jesus went on the Sabbath- 
day through the com ; 

and his disciples 

were an-hungered, 

and began to pluck 

the ears of com, and to eat. 

* But when the Pharisees 

saw it, they said unto him. 
Behold, thy disciples do 
that which is not lawful 
to do upon the- iSa&&a^-day. 

* But he 

said unto them, Have ye 
not read 

what David did when he 
was an-hungered, 

and they that were 
with him? 

* How he entered into 
the house of God, 

that he went 
through the corn-fields 
on the Sabbath-day ; 
and his disciples 

began as they went to pluck 
the ears of com. 

■* And the Pharisees 

said unto him. 
Behold, why do they 

on the Sabbath-day 
that which is not lawful ? 
••And he 

said unto them. Have ye 
never read 

what David did when he 
had need, and was an-hun- 

he and they that were 
with him ? 

■• How he went into 
the house of God 
in the days of Abiather 
the high priest, 

VI. ^ And it came to pass, 

on the second Sabbath afler 

the first, 

that he went 

through the com-fields ; 

and his disciples 


the ears of com, and did eat, 
rubbing them in their 

■ And certain of the Phari- 

said unto them. 
Why do ye that 
which is not lawful 
to do on the Sabbath-day? 

• And Jesus, answering 
them, said. Have ye 

not read so much as this, 
what David did when 
himself was an-hungered, 

he and they which were 
with him ? 

* How he went into 
the house of God, 

Digitized by 




Matthew XH. 4. 

xa} rovg &^oug r?^ 

ovdl roTg fiir aurov, 
ti fiii ToTi hosuffiv /iSvotg ; 
6-7 peculiar to Matt. 

6 u/bg roii av^^tavov. 

Mark n. 26. 

xai roug aproug rr^g 
T^o^riffsoig t^ayt¥y 

oug oux s^sffriv fobytTv 

ii firj roTg itpvfftVj 
xai tdeaxiv xai roTg 
(fvv auTtp olffiv ; 
^ Kai tXiytv avroTg 
Th (fdQQarov did rhv 
av^^OHTOv gyivtro xai ovy^ 
6 av^^ot^rog did rh <raCCarov* 
*• "Xlcrrf xv^iSg iHrtv 

mhg rou dv^^oj^ou 
xai rov <faQ^drov» 

Luke VI. 4. 

xai rovg aproug Trjg 
'jT^o^ffiug fXa^iv xai i<paytv 
xai ibuxiv To7g fur* ovrov, 
oSf olix s^iffriv payiTv 

ii fiii fiSvoug roug it^tTg, 

* Kai sXiysv aifToTg 

"On xli^tSg hriv 

6 uihg rov dv&^o^ov 
xai rou (faQ^drov, 


Cure of the Withered Hand. 


dg riiv (fuvayoryriv avrutv, 

^® Kai idou &\f&^(a^og 

xai i^7)^(arri<Fav avrhv 

Xsyovrtg E/ t^tttriv roTg 
(fdQQafftv ^e^a^eveiv ; 
iva xarriyo^fi<fu<fiv aOroD. 

11-12 peculiar to Matt. 

m. ^ Kai iitffjX^iv TdXtv 
eig ifuvayoity^Vf 

xai Ixit dvQ^M'jcog 
2 Kai 'jra^irri^oMv avrhv 

1S.I roTg 

<fd^Qa<fi¥ ^s^a^fvfftt aMvy 

ha xarrjyo§r}<fca(Tiv avrou. 

* Ka^ Xfyg/ rf) dv6^ut'!r(f) 
rip r^¥ ;^g?^ sx^vri gjjfccv 
"lEysi^s itg rh 


* Kai Xiyei avroTg 

^ 'Eymro ds xai iv M^tft 

<fa^Qdr(f) itdik&it^ abrh 

iig r^v (Svvayotyriv 

xai bibd(fxtiv, 

xai r^v &v0^(fi'jcog ixsTxai ij 

Xii§ avrov f) df^id vjv ^fi^d' 

^ TJa^tro^ovvro di auriv 

0/ y^afifianTg xai o/ <I>af /- 

ffaToi E/ iv r^ 

ffa^Qdrtf) ds^a^suf/, 

ha su^otxfivxarriyo^sTv aurov, 

" Aurhg 6$ jidu rodg 

diaXoyifffi^oCig avrSiv 

ET^iv di rSi dvd^i 

rfJ gjj^Av sx^vrs r^v ;^€/^a 

"Eys/^g xai (trr^Qi sig rh 

jtisffov, xai dvatfrdg sffrtj. 

• ET'jrs¥ de o 'iriffoug nr^g abr- 

ohg *E'Xi^ttir(!i hfMLg 

Digitized by 




Matthew Xn. 4. 

and did eat 
the shew-bread, 

which was not lawful 
for him to eat, neither for 
them that were with him, 
but only for the priests. 

6-7 pectdiar to Matt. 

• For the Son of man 
is Lord even of the 

Mabk n. 26. 

and did eat 
the shew-bread, 

which is not lawful 
to eat, 

but for the priests, and 

gave also to. 

them which were with him ? 

^ And he said unto them, 

The Sabbath was made for 

man, and not man for the 


^ Therefore the Son of man 

is Lord also of the 


Luke VL 4. 

and did take and eat 

the shew-bread, 

and gave also to them that 

were with him, 

which it is not lawful 

to eat, 

but for the priests alone ? 

^ And he said unto them, ^ 

That the Son of man 
is Lord also of the 


Cure or the Withered Hand. 

• He went into 

their synagogue ; 

^^ And behold there was 

a man which had 

his hand withered. 



asked him, saying. 

Is it lawful to heal 

on the Sabbath-days? 

that they might 

accuse him. 

1 1-12 peculiar to Matt. 

I m. ^ And he entered again 
into the synagogue ; 
and there was 
a man there which had 
a withered hand. 

watched him, 

whether he would heal him 
on the Sabbath-day, 
that they might 
accuse him. 

^ And he saith unto 
the man which had the 
withered hand, 
Stand forth. 

* And he saith unto them, 

^ He entered into 

the synagogue, and taught. 

And there was 

a man whose 

right hand was withered. 

^ And the 

Scribes and Phaiisees 

watched him, 

whether he would heal 

on the Sabbath-day, 

that they might find 

an accusation against him. 

" But he knew their 

thoughts, and said to 

the man which had the 

withered hand. Rise up, 

and Stand forth m the midst. 

And he arose and stood 


'Then said Jesus unto them, 

I will ask you one thing : 

Digitized by 




Matthew XIL 12. 

u^rt i^ttrriv roTg <raCCa<r/v 

" T6r6 Xiyi/ rfj Av^^ooflr^ 
"ExrsivSv ffov riiv yfi^o^ 

xai aTixartttrd^ 

Mark III. 4. 

"E^iortv roTi (faCCatf'/y 

•^v^ri¥ trSKfai ij avoxrsT¥cu; 


avruv Xiytt rfi &v&^(a^(ff 
"Exrt/vov rijv ;c«/}a. 
xai i^iTSmv^ 

xai a^roxarttfrd^Ti j} ^ti^ 
auroD. {vyt^g ug ^ aXXij.) 

LUKB VI. 9. 


*® Ka/ w-i^/CXi-vJ/a/ttiK^ 
Tavrag avToug 

"Exrt/yov T^iv ;^«^a <foy, 
h d$ i'jrohiifiv ovTug^ 
xai aiTixartifrd^fi ^ ^ii^ 
auroD. (yyt^g ug n aXXij.) 


The Pharisees conspire against Christ. 

1* 'E^iX^SvTtg 6t 
tfu^CouX/oy IXaCov xolt' aur- 

xai fjxoXou^ffav avrfi 
«;^Xo/ w-oXXo/, xa/ 

« Ka; 5§sX^<Jvrg; 
0/ ^a^KfaTot su6ug 
fitrd rcav * H^udiavStv 
(njfiQo{j'kjov sdtdovv xoLT aur- 
oD, 5^w^ aur^i' a^roXitfcaifiv, 
^ Kai 6 ^Ififfovg 
fitrd ruv fJM.&f)ruv avrov 
dvf/jM^SiV sig n)v SaXatf- 
xai rroXij 'rrXfj&og 
d^h rr^g TaXikatag 

xai dxh rtig 'loudalag, 
" Kai avh * UooffoX{)/iuv xai 
d'lrh Trig *Idou/^a/a; xai m- 
f^av roD'Io^^avoy xai o/ 'Xi^i 
Tu^ov xai S/dfiuva, 'xXr^6og 
ToXu, axouovr£( ©(fa ^o/i/J 

• Kai ilTiv roTg fLadr^rcug 
avToviva 'xXoid^tov^^oaxa^- 

Digitized by 



Matthew XH. 12. 

MakkIH. 4. 

Luke VL 9. 

»» It is lawful to do well 

Is it lawful to do good 

Is it lawful 

OD the Sabbath-days. 

on the Sabbath-days, 

or to do evil ? to save life, 

on th^abbath-days 

to do good, 

or to do evil ? to save life, 


or to kill? 

But they held thdr peace. 

* And when he had 

or to destroy it ? 
10 And 

looked round about 

looking round about 

on them with anger, 
being grieved for the 
hardness of their hearts, 

upon them all, 

saith he to the man, 

he saith unto the man. 

he said unto the man. 

Stretch forth thine hand. 

Stretch forth thine hand. 

Stretch forth thy hand. 

And he stretched it forth^ 

And he stretched it out. 

And he did so. 

and it was restored 

and his hand was restored 

and his hand was restored 

whole like as the other. 

whole as the other. 

whole as the other. 


The Pharisees conspire aoaikst Christ. 

** Then the Pharisees went 
out, and held a council 

against him, 

how they might destroy him. 
^' But when Jesus knew it, 
he withdrew himself 

from thence ; 

and groat multitudes 

followed him, 

* And the Pharisees went 
forth, and straightway took 
counsel with the Herodians 
against him, 

how they might destroy him . 
' But Jesus 
withdrew himself, with 
his disciples, to the sea ; 

and a great multitude 
from Galilee 
followed him, 
and frt>m Jodea, 

* And from Jerusalem, and 
frt>m Idumea, and fr*om 
beyond Jordan ; and they 
about Tyre and Sidon, a 
great multitude, when they 
had heard what great 
things he did, came unto 

* And he spake to his dis- 
ciples, that a small ship 

Digitized by 




Matthbw Xn. 15. 

i&t^d^tuffiv aurovi vdvra;, 


ha fiii favt^h¥ avr^ 

Mark UI. 9. 

n^ avr(p di& rhv o;^Xov, 

ha fjk^ ^X/C«(r/v aMr 

*® noWovgySt^i^s^dTsuinvj 

&iST% mirt'xrtif avrt^ ha 

abrov d^uvrcu Sifoi iT^or 


** Kai rd rvthfLara rd 

dxd^a^a^ hrav abrhv t&tui- 

pouv, T^otfsir/Trov ahrift xal 

f x^a^OF Xfyovra Irt <fv tl 6 

vihg roD 0foD. 

" Ka/ <irtiik\d i'rtrtfMX, 


ha fikii avrhv favi^hv 



The Apostles callkd. 

X. 1 Ka; 


robg buihtxa fiadr^rdi aitrov 

iduxiv avroTg s^ou<r/a¥ 
^tvfidrcav dxa^d^ruvj 
&CTt ixQdXkti¥ avrd xai 
^t^a^JTivs/v Taffav yoifov 
xai m^af fia\axia¥. 
* Toil' ds duidsxa d'TtffroXm 
rd 6¥6/iard hri¥ raura' 

Ka/ d¥aCat¥u %ig rh o^o; 

'jT^osxaXt^rai oOg ^^i Xf v ab- 
roif xai d^^X^ovcr^o^aOr^v. 
^^ Kai i'S'Oififftv dojdtxa 

ha ufft¥ fAtr auroD, xai ha 
d'lroffrsXKfl aurovg xfi^vffffttv. 
** Kai i'Xii¥ i^ov(f/a¥ 

ixCdXXiiv rd dat/i6¥ia. 

" Ka; 

" *Eyi¥iro dk §¥ raTg i\/i»i^ 

aig ravrcug 

f^sX^i/y abrb¥ iig rh o^og 

'X'Poiftv^aff^aij xai fy d/avux* 

rs^ibu¥ i¥ rji 9r^onu^p row 


*• Ka; in iymro VM'i^a^ 


Tdxtg fia^firdg a^roD, xa; f x* 

Xt^dfAt¥og dv^ auTA/v dwdt* 

xa, o8( xai d^otfroXou^ 


Digitized by 




Matthew XIL 15. 

and he heided them all ; 

charged them 
that they should not 
make him known. 

Mask in. 9. 

should wait on him because 
of the multitude, lest they 
should throng him. 
^ For he had healed many; 
insomuch that they pressed 
upon him for to touch him, 
as many as had plagues. 
^^ And unclean spirits, when 
they saw him, fell down 
before him, and cried, say- 
ing, Thou art the Son of 

»« And be j 

straitly charged them ! 

that they should not 
make him known. I 

Luke VL 


The Apostles called. 

X. ^ And when 

he had called unto him 
his twelve disciples, 

he gave them power 

against andean spirits, 

to cast them out, 

and to heal all manner of 

sickneas, and ^ maimer of 


* Now the names of the 

twelve i^Kwtles are these : 



goeth up into a mountain, 

and calleth unto him 
whom he would : and 
they came imto him. 
'^ And he ordained twelve, 

that they should be with 
him, and that he might 
send them forth to preach, 
** And to have power 
to heal sicknesses, 

and to cast out devils. 

IS And It came to pass 

in those days, that he 

went out into a mountcda 

to pray, and continued all 

night in prayer to Grod. 

^ And when it was day, 

he called unto him 

his disciples : and of 


he chose twelve, 

whom also he named 



Digitized by 




Matthew X. 2. 

Tltr^og Kai 'Av^^ra; 

i adiX^bs avToUj *IdxuZog 

c Tov ZfCfdoc/ou 


• ^/X/cTTo; xal Ba^^oXoj^aT- \ 

o;, Qufiag xai Mar^aTog i 

rfXcGvij;, 'idxcaCog 

ro\i 'AXpa/ou 

xai AsCCa/b; (o fV/xX9j^f/; 


^ 2/;(6a»ir xavxvaTog 

xai *Iouda; *Itfxa^/ciun); 
6 xa/ '^ra^adovg aurov. 

MarkIIL 16. 

" Ka/ 'laxfiiiCov 

r^» rcD ZtZtdalou 

xai *I(advvn¥ rdv adtX^hv 

roD 'laxcaCou, xai s^i&fixiv 

avToTg hvofiara Boavti^ig, 

8 iffrtv utoi jS^okt?;* 

*• Ka/ 'Ay^^iav xa/ 

^/X/crcov xa/ Ba^^oXo/ta/bi' 

xa/ Mar^a/bv xa/ Bw.aav 

xai 'IdxciiCov 

ro¥ roO *AXfa/ou 


0adda/bv xa/ 

^ifioifva rhv xa^avaTov 

" Ka/ 'loudair 'Itrxaf/wtf, 
o; xai ^a^cd&fXfii' avr^y. 
Ka/ s^^ovrai tig olxor 

Luke VI. 14. 

^^ 2/fiuva Sv xa/ uv6/iMif99 
Ilfr^y, xa/ 'Avi^sav riv 
adsXphv aurovj xai ' laxftfCov 

xai *I(advvriv xai 

^tX/'Z'irov xai Bao&oXofLaTbv 
**Ka/ MarQamxai 0(afL&¥j 
xai 'laxfiaCoy . 

2/^wva rhv xaXou/Myo» 


*• Ka/ ^Uifdav 'laxcSCou, 

xa/ 'louiai' 'Iffxa^idtd 

^g iymro r^odorrig. 


OuB Lord accused op actino by the Poweb op Beelzebub. 

*® Ka/ ^n^yjirat irdXiy o 
o^Xo;, &CTI fi,ii bhya6&ai 
ahroxtg fif^ht a^rov faytTv, 
•* Ka/ dxovffavTig o/ ^-a^* 
auroD igjjX^ov x^arr^tfai 
aur^v iXiyoy y^i^ on i§- 

*• Ka/ 0/ y^fitfMiTtTg 
dcrb * It^offoXvfiuv xaraCa»- 

iXfyov 5r/ 

B«8X^f CouX g;^!/, xa/ Sri h 
rfj a^yovr/ tojv daifiO¥iu¥ 
fixCaXXi/ TO, baifUna, 
** Ka/ 'T^otrxaXtffdfievog 

xn. «* o; di a»af/<raro/ 


sTtov OSro^ oDx ixCaXXs/ 

re^ batfUvia ti fiii iv rff 


ce^;^ovr/ ra)v datfJkO¥iU¥» 

XI. " T/vi; d^ i§ aurS^ 


*Ev BifX^fCoi/X 
fxCaXXf/ rc^ baifU^ia* 
16 peculiar to Luke. 

Digitized by 




Matthew X. 2. 

The first, SimoD, 

"who is called Peter, 

and Andrew his brother ; 


the son of Zebedee, 

and John his brother ; 

' Philip and Bartholomew; 
Thomas, and Matthew 
the publican ; 
James the son of Alphens, 
and Lebbeus, whose sur- 
name was Thaddeus ; 
^ l^mon the Canaanite, 

and Judas Iscariot, 
who also betrayed him. 

Mark in. 16. 


he sumamed Peter ; 

*^ And James 

the son of Zebedee, and 

John the brother of James 

(and he sumamed them 

Boanerges, which is, The 

sons of thunder ;) 

*• And Andrew, and 

Philip, and Bartholomew, 

and Matthew, and Thomas, 


James the son of Alpheus, 

and Thaddeus, 

and Simon the Canaanite, 

*• And Judas Iscariot, 
which also betrayed him : 
and they went into an house. 

Luke VL 14. 

** Simon, 

whom he also named Peter, 

and Andrew his brother ; 


and John ; 

Philip and Bartholomew ; 
** Matthew and Thomas ; 

James the son of Alpheus ; 

and Simon called Zelotes ; 
^* And Judas the brother 
of James ; 
and Judas Iscariot, 
which also was the traitor. 

Our Lord accused of acting by the Power of Beelzebub. 


** But when the Pharisees 

heard it, they said. This 
fellow doth not 

cast out devils, 

but by Beelzebub, 

the prince of the devils. 

m. '^ And the multitude 

Cometh together again, so 

that they could not so 

much as eat bread. 

^ And when his friends 

heard of it, they went out 

to lay hold on him : for 

they said, He is beside 


** And the scribes which 

came down from Jerusalem 


He hath Beelzebub, and 

by the prince of the devils 

casteth he out devils. 


^^ But some of them 

He casteth out devib 
through Beelzebub 
the chief of the devils. 
16 peculiar to Luke. 

Digitized by 



Matthew XII. 25. 


jutl fr&(fa T6Xtg ti o/x/a 


•* Kai «/ b 'larav&g 
2aramv ixCaXXs/, 
iff* tavrhv ifii^hd^' 

19 ^atr/Xtta aurov ; 

27-28 peculiar to Matt. 
•• **H 'X'ug dvvaraJ rig 

xa) T<k axfvri avrov 

d^^fl rhv t(fx^§6v ; xa/ T6rt 
rjjv 6/x/ai' avrov o^dffi/. 


Mark IIL 23. 

iv flra^aCoXa?; sXtysv avroTg 

Hug bityarat lara^ag 

2aravair fxCaXXs/v ; 

•* Ka/ td¥ ^affiXi/a 

f^' faun)ir fLi^tff^jij 

o& dui'arai tfra^va/ 

^ fiaffiXsia ixtDtri, 

«• Ka/ fdv o/x/'a 

lf> iaurjjir fiiPiff^ji, 

ou dut^tf'flra/ ;} o/x/a 

sxs/y)} tft^va/. 

■^ Ka/ 1/ 6 ^aravag 


if* iaur&y xa/ /itfii^/^rasj 

•V duvara/ criivai 

dWd riXog g;^f/. 
*^ *AXX' ou hhvarat ovdsig 
rd ffxiiffi rov h^v^oZ 
t}<s%>Jiiv s/g rri¥ o/x/av 

dia^dffat, idv fiij '^^urov 
rhv /g)^v§hv drifffij xa/ rSrt 
rj)v o/x/av auroD dta^Tdffft, 

Loth XL 17. 

aurolv ra diayofifiaroL 

iff' iavrii¥ diaf/,t^i(f^tT<fa 

xa/ oTxog 
iiri oTxov 

^ £/ b\ xa/ 6 Sarava; 

if* faur^v dn/it^tff9ii^ 
irug era^ij<rtrai 
ri fiasiXi/a aurou ; 


The Six again8t the Holy Ghost. 

•* Aid rovro Xkyta vfi?y 


dfia^rta xai ^Xa(f^vi/ifcc 


roTg dyQ^itfVoigj 

1} hi rou 'JcnxifiMT^g /?Xatff i}- 

(Lia oxix dpt^TjtfiTa/ roTg 


■• Ka/ 0^ id¥ tlfrji \6yw 

Iti irdyra 


roTg vioTg rSi¥ d¥&^(ii^(a¥ rd 
dfMt^TTifiAxra xa/ a/ fSXa^ 
pflfLiaty S(fa idy ^Xaff^fifj- 


See V. 29. 

Xn. ^^ Ka/ fl-aff gtf if f r XSycf 

Digitized by 




Matthew XII. 25. 

■• And Jesufl 

knew their thoughts, and 
said unto them, 

Eyeiy kingdom 
divided against itself 
is brought to desolation ; 
and every city or house 
divided against itself 
shall not stand : 
■•And if Satan 
cast out Satan, he is 
divided against himself ; 
how shall then 
his kingdom stand ? 

27-28 peculiar to Matt. 
■• Or else, how can one enter 
into a strong man^s house, 
and spoil his goods, 
except he first bind 
the strong man ? and then 
he will spoil his house. 

Mark HI. 23. 

** And he 

called them unto him, 

and said 

unto them in parables. How 

can Satan cast out Satan? 

^ And if a kingdom be 

divided against itself, 

that kingdom cannot stand. 

^ And if a house be 

divided against itself, 

that house cannot stand. 

«« And if Satan 

rise up against himself 

and be divided, 

he cannot 


but hath an end. 

"^ No man can enter 

into a strong man's house, 

and spoil his goods, 

except he will first bind 

the strong man, and then 

he will spoil his house. 

LUKB IX. 17. 

" But he, 

knowing their thonghtSjSaid 
unto them. 

Every kingdom 

divided against itself 

is brought to desolation ; 

and a house 

divided against a house 


^* If Satan also be 

divided against himself, 

how shall 

his kingdom stand ? 


The Sm against thic Holt Ghost. 

•* Wherefore I say unto you. 
All manner of sin 
and blasphemy 
shall be forgiven 
unto men : 

but the blasphemy against 
the Holy Ghost shall not 
be forgiven unto men. 
" And whosoever speaketh 

■• Verily I say unto you. 
All sms 

shall be forgiven 
unto the sons of men, 
and bUsphemies wherewith 
soever they shall blaspheme; 

See V. 29. 


^^And whosoever shall speak 

Digitized by 




Matthew XII. 82. 

xarSt roD u/oD rov ay^^wTov, 

roO 'JTViufiarog rev ayhv^ 

ovx aft&^iftrai abr(p 
ouri iv TOxtTifi rf) aiuvt 

Mabk IIL 29. 

rh 'jntv/Ma rh (2y/ov, 

ilg rhv a/GJva, 

dXXcb fi'o;^^^ «ffr/v aiumv 


** "Or/ f Xf^ov Ilvf u/bta dxa- 

Luke XIL 10. 


ovK d,fs$fi6irai. \ 


Our Lord's Relations seek him. 

*• *Idou 

avrov ii<rr7jxiiffav 'i^ca 

J^flTovvng avrf XaXrjffai, 

*^ E?rsv ds Tig ahrf 
'Idou jj fi^nrri^ ffov 

XOLI 0/ 

ahiK^oi (fov s^u itrr^xaffiv 
l^flTovvTsg ffoi XaXTJtfui, 
** ' O is aTOX^t&tig 
il'ffiv rf Xiyovn avrf 
Tig icTiv ri fJi^rri^ yxoy, xa/ 
rUtg iiffi¥ o/ abiKfoi fiou ; 
*• Kai ixTt/vag H» X^^S^ 
avroij M roug fia^TirStg 
aitTov «7flrfv *ldou ri fJi^fjrri^ 
fiov xai 01 adiX^oi yxou* 
^'Offng yob^ av co/^ rh 
^'iXrifj,a roD 'jrar^og fiou 
row iy ou^ayor^;, 
aOroV A^ot/ ddiXf ^( xa/ 
d^f X^)) xcd fifiTfi^ ftfr/y« 

•* Ka/ s^^ovrai o/ I 

adsX^oi auroD xai ri firjTfi^^ I 

auroC xai s^ui ffTrixovrsg | 

d^ffrs/Xay cr^hg aMv I 

xaXoDvre; aitrSv, I 
»* Ka; 
ixd^riro irt^i aurhv 


xai Xiyovffiv aur^ 

^Idov 71 /^Tirrjo <fov xai a/ 

ahiX^ai (fdv xai oi 

ahiX^oi (fov s^oj 

^jjroDtf/v fft, 

^ Kai a'^rox^Mg 

avroTg Xsyfi 

Tig iffTiv T] /i^rrio [lov 

9j 0/ ddtXpoi ; 

•* Kai TtPiCXe-y^/dfiivog 

xvxX({t Tovg "JTioi avrhv xa&- 

flfisvovg Xsysi "Ids ri M^rirti^ 

jULOV xai oi ddiX(poi /mv, 

^ "Of av 'srotTiffp rd 

^iXfj/j^ara rov Osov, 

oirog ddfX^og fiov xai 
dhX^^ xa) /ukfjrrio ieriv. 

Vin." Ua^tyivovro dU^hg 
avthv ri fin^^^aioiddiX^oi 


xai ovx fjdvvavro mnfrv^sh 

avrf did rbv o^Xo¥. 

^ ' A'TriyykXri di avr(p X«- 

yoyruv 'H fifirri^ ^ou 

xai oi 

ddtXfoi ffov itrr^xaffiv l^oi 

ihitv ffi ^iXovTsg, 

" *0 ^6 d'S'oxoihig 

tliFiv iF^hg avTovg 

fiov xai dbiXfo/ iiov 
ovroi siffiv oi 
rhv X6yo¥ rov 08oD 
dxovovTtg xai voiovvng. 

Digitized by 




Matthew XU. 32. 

a "word against the Son of 
man, it shall be forgiven 
him : but whosoever 
^aketh against 
the Holy Ghost, it shall not 
be forgiven him, neither in 
this world, neither in the 
world to come. 

Mark IU. 29. 

'* But he that shall 
blaspheme against 
the Holy Ghost hath never 
forgiveness, but is in dan- 
ger of eternal damnation : 

^ Because they said, He 
hath an unclean spirit. 

Luke XH. 10. 

a word against the Son of 
man, it shall be forgiven 
him, but unto him that 
blasphemeth against 
the Holy Ghost, it shall not 
be forgiven. 


Our Lord's Relations seek him. 

*• Behold, 

his mother and his brethren 

stood without, 

desiring to speak with him. 

*" Then one said unto him. 


thy mother and thy brethren 

stand without, 

desiring to speak with thee. 

^ But he answered 

and said unto him 

that told him. 

Who is my mother ? and 

who are my brethren ? 

^* And he stretched his hand 

toward his disciples, 

and said, 


my mother and my brethren ! 

•• For whosoever shall do 

the will of my Father which 

is in heaven, 

the same is my brother, 

and sister, and mother. 

•* There came then 

his brethren and his mother, 

and, standing without, 

sent unto him, calling him. 

« And 

the multitude sat about 

him; and they said unto him, 


thy mother and thy brethren 


seek for thee. 

•* And he answered 

them, saying, 

"Who is my mother, 

or my brethren ? 

^ And he looked round 

about on them which sat 

about him, and said. 


my mother and my brethren I 

•* For whosoever shall do 

the will of God, 

the same is my brother, 
and my sister, and mother. 

Vin. " Then came to him 
his mother and his brethren, 

and could not come at him 
for the press. 
^ And it was told him 
by certain which said. 
Thy mother & thy brethren 
stand without, 
desiring to see thee. 
'^ And he answered 
and said unto them. 

My mother and my brethren 

are these which hear 

the word of God^ and do it. 

Digitized by 




Introduction to the Parables. 

Matthew XIIL 

**0 'Ififfovi. 


%ig ir\ohv tfiZdvra, 

xai 'jrag b (l;^Xo; 

M rhv alyiaXhv vftrrixii, 
• Ka/ k\d\ri6iv auroTg 


* Ka/ ird'Ki¥ 
fj^^aro dt&difxtiv 

Ka/ ifuvdyfrat 

v^hg avrhv S^Xog ^XsTitrog, 

utrn avrh¥ 

ifi^dvTa t/g 'srXoibv 

xa0fi<r0at iv rji ^aXdff^fjy 

xai flraf 6 o^Xog 

'X^hg nji* ^aXatfflttv 

iici rfjg yr^g fi<rav, 

* Ka/ iBidatfXiv avroug 

sv va^a^oXaTg voXkd, 

xai sXiyi¥ avroTg 

h rji Btda^ avroij | 

Luke Vm. 

* "Zuv/Syrog dl 
o^Xou iroXXov 
xaJ ru¥ xard voXiv 

did Ta^aCoX^^ 


'IdoO l^yjX&sv 

6 (fTsi^uv rov tfTs/j^/y. 

* Ka/ h T(j) 
(fini^iiv aMv ot fitv 

xa/ eX&6vra rd ^frsi¥d 
xars^aysv axtrd, 
•"AXXa h\ sTtiftv 
M rd 'Tsr^iadfi Stov 
ovx sT^iv yriv ^oXX^y, 
xai ivisug i^aviniXtv 
did rh fA^ t^iiv fid^og y^f * 

• 'HX/ou de dvariiXa¥rog 
ixavfiaritr^riy xai did r^ 

The Parable of the So\\t:r. 

' • 'Axoyirg. *ldou f^^X^fir 
ciTii^uv (f^iToai. 

* Ka/ iyevtro iv rp 
(T'lrti^tiv fisv 
i^xiffiv Ta^d r^v 6d6v^ 

xai fXh¥ rd 'jrsTti¥d xai 
xar6fay6¥ avr6» 

* Ka/ aXXo t^i<rs¥ 

iiri rl ^tr^ojdtg xai S'jtov 
obx «?^iv y^¥ ^oXXri¥, 
xai iifivg l^avirs/Xfiv 
did rh fL^ s;^t/v )3atfo; yf^g* 

* Ka/ ifrs 
dvm/Xfiv « nXiog^ 
ixa\)fiMrf(f^^ xai did rd 

* 'E^^Xtfiv 
6 (r'Tii^U¥ rov trmTfiai 
rh cm^ii¥ aurou, 
Ka/ $¥ rtft 
ff'}rii^6i¥ avrhv o fih 
gflTsffiv va^d rii¥ 6d6¥^ 
xai xart*irar7iQri 

xai rd mrti¥d rov ov^a¥ov 
xarepayt¥ aM' 

• Ka/ g'rg^oy xar tvt^i¥ 
M njv mr^avy 

xai fut¥ s^fi§d¥&ri 

did rh fii^ E;^i/v ix/J^dda' 

Digitized by 





Introduction to the Parables. 

Matthew Xni. 

^ Jesus .... 
sat by the sea-dde. 

* And great muldtades 
were gathered together 
unto him, 

so that he went into 
a ship, and sat ; 
and the whole multitude 
stood on the shore. 

* And he spake 
many things unto them 
in parables, saying, 

Mark IV. 

^ And he began again 

to teach by the sea side : 

and there 

was gathered 

unto him 

a great multitude, 

so that he entered into 

a ship, and sat in the sea ; 

and the whole multitude 

was by the sea on the land. 

' And he taught 

them many things 

by parables, and said 

unto them in his doctrine. 

Luke Vm. 

* And when much people 
were gathered together, 
and were come to him 
out of every city. 

be spake 

by a parable : 

The Parable of the Sower. 


a sower went forth 

to sow; 


when he sowed, some seeds 

fell by the way side, 


the fowls came 

and dcYoured them up : 

' Some fell upon 

stony places, where they 

had not much earth ; 

Bnd forthwith they 

sprung up, because they had 

no deepness of earth : 

* And when the sun was up, 

they were scorched ; and, 

because they had no root. 

• Hearken ; Behold, 
there went out a sower 
to sow : 

^ And it came to pass, 
as he sowed, some 
fell by the way side, 

the fowls of the air came 
and devoured it up. 
^ And some fell on 
stony ground, where it 
had not much earth ; 
and immediately it 
sprang up, because it had 
no depth of earth : 

* But when the sun was up, 
it was scorched ; and 
because it had no root, 

^ A sower went out 

to sow his seed : 


as he sowed, some 

fell by the way side ; and 

it was trodden down, and 

the fowls of the air 

devoured it. 

^ And some fell upon 

a rock ; 

and as soon as it was 
sprung up, it withered away, 
because it lacked mobture. 

Digitized by 




Matthew XIII. 6. 

* * AXXa 6g i'STttrtv 

xa/ avcCijirav a/ &xav^at 
xai a'ffSTVi^av avrit, 

^t/ nji> y^i' ri)» xaXi)v 

8 /tt^v fxarov, 8 df 
f^j^xoH-a, S ds r^idxofrcc 

• 'O «;^wr «ra (<iexouf/v) 

0/ fia$fiTai (avrov) 

Ai6i r/ iv 'xra^aCoXaTg 

XaXsTg abroTg ; 

^ *0 di airox^i^tii tJ'jrtf 

auroTg 'On hfiSit 

didorat yvutvai rcb fivifr^^ta 

fXf/W( dfi 

xai ^i^i<r66\j$Ti<rtrar 

Icrti b% ohx s;^!/, 

xai 3 s;^f/ d^0^6$rat 

(H^ auroD. 

*• A/a rovro if Ta^aQoXa/c 

avroTg XaXu^ 

6ri ^Xi'jrofrtg 

xai oLKOvovng ovx Axovovon 
ovdt av¥iov(fiv, 
14-18 peculiar to Matt. 

Make IV. 6. 

^ Kai aXXo tTtfffv 
iig rdg dxdv^ag, 
xai d^iZriffav at dxav^at 
xai av¥s^yt^av auro, 
xai xa^bv ovx tdoaxt¥, 

* Kai aXXa Ecrttfsv 
iig njv yrjv nji* xaX^v, 
xai ibidou xa^^h* 
dvaCa/ifovra xai ait^avofit- 
voy, xai 6^t^t¥ tig r^idxovra 
xai tig s^^xo¥ra 

xai tig ixaroy. 

* Kai tXty$¥ 

**0; t^ti (ara dxovtt¥ 


*** Kai ort iymro xard 

fA6¥ag^ fl^utruv aurh¥ o/ vt^i 

avTh¥ (Tuv roTg d(Atdtxa 

rdg ira^aQoXdg. 

" Ka/ 6Xtyt¥ 

al/To^g *Ttih 

ri fiv(frfi^to¥ didorai 

rijg ^a<riXt/ag rou 0fioD' 

ixti¥0/g dt roTg g^u 

(See V. 12,) 

f V va^aQoXaTg rd 'jrdvra 


" 'l¥a ^XfTO¥Ttg /3Xgsrft>(r/v 

xai fiii iduffi¥, 

xai dx(iVO¥rtg dxovu<rt¥ 

xai fl^ CU¥t(0i6l¥^ 

xai d^t6f, avroTg 
(rd dfia^rifitara) 

LuKB VUL 7. 

' Kai trt^ov i^itftv 
i¥ fiiififi rut¥ axa^^o/v, 
xai ffvfifviTffai at axa¥&at 

• Kai srt^o¥ i'jn(ft¥ 
tig T^¥ y^¥ r^¥ dya6fi¥^ 
xai fxih iToifi<ft¥ xa^U 


Tavra Xiyuv if(rt¥tt 
'O i;^Aiv 6tira dxovtst 

• 'EflTj^wrwr dt aM¥ 

0/ fLa&r^rai avrov 


rig t/fi fj fsra^aCoX^ aurij. 

*<» 'O ^s t7^¥ 

hihorai y¥ai¥ai rd fivffrfi9ia 
rijg ^a<fiXt/ag rov 0foD, 
ToTg dt XotiruTg 

h wa^aCoXaTg^ 

ha j3Xs«'ovrf ; 
fiil ^Xi^otiC/v 
xai dxovo¥reg 
fir^ CV¥iu<si¥. 

See V. 12. 

Digitized by 





Matthew XIII. 6. 

they withered away : 

^ ^d some fell among 

thorns ; and the thorns 

sprang up, and choked 


• Bat other fell into 

good ground, 

and brought forth fruit. 

some an hundred yb2e/, 
some sixty fold, some thirty 

* Who hath ears to hear, 
let him hear. 

^^ And the disciples 
came, and said unto him, 
Why speakest thou unto 
them in parables ? 
^^ He answered and said 
unto them. Because 
it is given unto you 
to know the mysteries 
of the kingdom of heaven, 
but to them 
it is 

not given. 

^ For whosoever hath, to 
him shall be given, and he 
shall have more abundance : 
but whosever hath not, 
from him shall be taken 
away even that he hath. 
*• Tlierefore speak I to 
them in parables : because 
they seeing, 
see not ; and 
hearing, they hear not ; 
neither do they understand. 
14-18 peculiar to Matt. 

Mark IV. 6. 

it withered away. 
^ And some fell among 
thorns, and the thorns 
grew up, and choked 
it, and it yielded no fruit. 

• And other fell on 
good ground, 

and did yield fruit that 
sprang up and increased ; 
and brought forth, 
some thirty, and some sixty, 
and some an hundred. 

* And he said unto them. 

He that hath ears to hear, 

let him hear. 

*® And when he was alone, 

they that were about him 

with the twelve 

asked of him 

the parable. 

^^ Atkd he said 

unto them. 

Unto you it is given 

to know the mystery 

of the kingdom of Grod : 

but unto them that are 


(See V. 12,) 

all these things 
are done in parables : 
^ That seeing they may see, 
and not perceive ; and 
hearing they may hear, 
and not understand ; 
lest at any time they 
should be converted, and 
their sins should be 
fbrgiven them. 

Luke VIH. 7. 

^ And some fell among 

thorns ; and the thorns 

sprang up with it, & choked 


® And other fell on 

good ground, & sprang up, 

and bare fruit 

an hundred fold. 

And when he had said 
these things, he cried. 
He that hath ears to hear 
let him hear. 

* And his disciples 
asked him, saying. 
What might 
this parable be ? 
^^ And he sud. 

Unto you it is given 
to know the mysteries 
of the kingdom of God : 
but to others 

in parables ; 
that seeing they 
might not see, and 
hearing they 
might not understand. 
See V. 12. 

Digitized by 




Matthew XTTT. 18. 

*• *TfiiTg ouK axou ffart njv 

xa) ^^ tft/vif i^ro^, 
i^irat 6 irovti^bg 
xal k^aXjti t\ 

xa^d/<f auroD* 

cZrSg i<frt¥ 6 ira^A riiv 
■66hf (f'X'o^ifg, 

(Tflra^fi/;, oMg i<frt¥ 6 
rh¥ X6yo¥ axouwi' 
xai t'Mg fisrSt x^i^^ 
XafiQdveo¥ aM¥* 
** Ovx ly(tt hi ^/^av 
fv iaxiTift 

aXX6i 'ir^Sifxat^Si i<fri¥, 
y%¥OfLi¥fii bt ^'Ki'^ttiii 
fi bioryfLoZ bidL Th¥ Xo^ov 
thdug cxaybaKiZjiTai, 

*' *0 3f f/; rA; &xa,¥&ai 

i r^y X^oy axouoiv, 
xai ri fA8^tfi¥a 
rov aicavog xal ri Avdrri 
rov ^Xourou 

cvfif^rysi rh¥ X6yo¥^ 
xai &xa^oi yhtrai. 

Mabk IV. 18. 

*• Kai Xfyi/ auro% 
Ovx o7dar$ rri¥ Ta#aCoXi)v 
raurijF, xa/ flrwj iraffai 
r(^; Ta^aCoXe^^ yydjtrt^t ; 

** ' O tf*i/^wv 

** O5ro/ df f/tfyy o) ^apc^ 
r])y od^y ^^rou ffTt/^trai 
6 XSyogj xai Sra¥ 

fMi s^^iras 6 (faravag 
xai al^ii rh¥ X6yo¥ r^v 
i(f'3ra^lii¥0¥ tig ahrohg. 

See V. 12. 

" Kai oiroi tlm o/AO/atg 
0/ swl rd 'xnr^tadfi 

(fTft^SflSVOt, of 

oray 6LXovC(A<fi¥ rh¥ X6yof 
tu&vg fLtrSi %a^ag 
\afiCdvoviri¥ aurov, 
^' Kai ovx s^ovm ^/^av 
8v iauroTg 

dWd 'T^offxat^of s/tf/v, 
tTra yivofiiyfig SX/>}/iai( 
ri dtOtyyfMv did rh¥ \6yo¥ 
tv6vg (rxavda}J^o¥Tai, 
" Ka; aXXo/ ihiv 
01 tig rdg dxd¥&ag 
Cvti^oiitvor ovroi tlfft¥ 
0/ rbv XSyov dxov<ra¥r8g^ 
" Kai ai fit^ifiyai 
rov alu¥og xal fi dvdrfi 
rov 'rXovrov 
xai at Tfoi rd Xot^d 
i'Tthfifai tl^o^tv6fM¥at 
gviJ*'rviyov(tt¥ rhv X^or, 
xai dxa^irog yinrai. 

LuKB Vm. 11. 

" ""RtfTiv bt avrri 
i ira^a^oXfi. 

i^i¥ X6yog rov 0fou, 
" O/ hi *ra^d 
rii¥ ed6¥ 

ti<n¥ 04 dxovo¥rtg^ 

lira Ux^rai o hd^oXog 
xai ai^n Th¥ \6yo¥^ 
d^h rfjg 

xa^hiag avTU¥^ /ya fii^ 
'ricrtv6a¥Ttg ffu^Sifftv. 

*• O/ dt i*ri rijg mr^g 


lra¥ dxovfoiKrif 

fitrd x^i&i 

hiy(p¥rat rh¥ X^ov, xal 

ovroi ^l^ay ovx i;^outf/y, 


'JT^hg xai^h¥ 'riirrtvov(ft¥ 

xai s¥ xai^f> Tti^SfiMv 


" T6 dt tig rdg dxd¥&ag 
Tf0)^y, o&ro/ f/V/v 
0/ dxovaa¥rtgy 
xai M fut^tfi¥Si¥ 

xai vXovrov xai rido¥U¥ 
roD /3/oy 



xai oh rtXtspo^ov<tt¥, 

Digitized by 


Matthew XIII. 18. 

*• Hear ye therefore 
the parable of the sower. 

'• When any one 
heareth the word of the 
kingdom, and understand- 
eth it not, 

then Cometh the wicked one, 
and catcheth away that 
which was sown in his 

This is he which received 

seed by the way side. 

^ But he that 

received the seed 

into stony places^ 

the same is he that hear* 

eth the word, and anon 

with joy receiveth it : 

" Yet hath he not root 

in himself, 

but durtth for a while ; 

for when 

tribulation or persecution 

ariseth because of the word, 

by and by he is 


*< He also that 

received seed among the 

thorns is he that 

heareth the word ; and 

the care of this world, 

and the deceitiulness 

of riches, 

choke the word, 
and he becometh 


Mark IV. 13. 

^ And he siud unto them, ' 
Know ye not this parable ? i 
and how then will ye know | 
all parables ? | 


LuKEVni. 11. 

** The sower soweth the 


'* And these are they by 

the way side, where the 

word is sown ; but, when 
they have heard, 

Satan cometh immediately, 
and taketh away the word 
that was sown in their 

*• And these are they like- 
wise which are sown 
on stony ground ; 
who, when they have heard 
the word, immediately 
receive it with gladness ; 
^^ And have no root 
in themselves, 
and so endure but for 
a time : afterward, when 
affliction or persecution 
ariseth for the word^s sake, 
immediately they are 

^* And these are they which 
are sown among thorns ; 
such as 

hear the word, *• And 
the cares of this world, 
and the deceitfulness 
of riches, and the lusts 
of other things 
entering in, choke the word, 
and it becometh 

^* Now the parable is this : 

The seed is the 

word of Grod. 

" Those by 

the way side are 


that hear ; 

then cometh the devil, 
and taketh away the word 
out of their 
hearts, lest they should 
believe and be saved. 


on the rock are they 
which, when they hear, 

receive the word with joy ; 
and these have no root, 

which for a while believe, 
and in time of 

fall away. 

" And that which 

fell among thorns 

are they, which, when they 

have heard, go forth, and 

are choked with cares, 

and riches, and pleasures 
of this life, 

and bring 

no fruit to perfection. 

Digitized by 




Matthew XTTT. 23. 

Mark IV. 20. 

LokeVUI. 15. 

•• 'O ^f M r^¥ xa\^¥ yrit 

0/ M r>)v ^^r ri)r xaXi)r 

" T6 dk s¥ rfi xaXji yf. 



o\)T6g i<tri¥ o 


oZroi iht¥ o/r/vs; 

fv xa^dtcf xaXfi xai ayadfi 

r^r X0701' dxouoiy 

&xo{fov<ft¥ rbv \6yov 

axovffa^rtg riv X6yo¥ 

xa/ suvttiiy 

xai ^a^adt^ovrat^ 


3; di) xa^o<po^ti kolI 

xai xa^opo^ov(fi¥ h 
T^idxo¥ra xai iv i^^xovra 

xai xa^vopo^ov(rt¥ 

t¥ VVOfAOVJf, 

flro/ir3 ^sr ixaroi', 

xai h ixar6¥. 

8 df f^^xoira, S di r^/a- 


Parable of a Liqht under a Bushel. 

SeoVIL 2. 

See VIL 2. 

" Kay iXiyi¥ abroTg 

ha iMTh rh¥ fi6diO¥ n^fj 
1) u^h r7i¥ xX/vijv, 
ov^ ha eiri rii¥ Xu^viat 

■■ Ou yd^ ItfTlV X^UTTOV, 

fobv fifi pavt^df^ji* 

ovdt iymro dTox^u^ov, 

dXX* /w 

iXd/j f/^ fa¥i^6¥. 

■• E7 r/^ 8;^ii «ra dxouiii», 


•* Ka^ fXiyiv auroTj; 

BXfCfrs rt dxoifrs. 

'Er ^ ^bfr^^ ^fr^f/H 

xa/ ^^otfTf^^iTsra/ v/it)f. 

(roTg dxo{tovff/¥,) 

■* "O; yd^ ip^i/, Mnctraa 

ahrSt' xai of oux i;^fi, 

xa/ ivi/ 

a^Bfjtnrat a<x avrou^ 

" Oudf/; df Xu;^wy oi->^/ai 
xaXvwrn avrhv (txtUt 
n VToxdru xXivfii r/^<r/v, 
dXX' it/ Xu^viag 
r/^(fi¥y ha 0/ c/Vto^su- 
o/Lbcvoi PX6'rufft¥ rh ^Sjg, 
1^ Ou yd^ f(fr/> x^uorir 
8 ou pa¥i^h¥ yiyfi<nTaiy 
ohhi d'ir6x^vpo¥ 
ov yvu<r0^<nrat xai 
sig pa¥t^h¥ cX^ij. 

" BXc^Tf rf oJv TWf dxouiri* 
See VI. 88. 

og &¥ yd^ B^fi^ 6o^ii<nrat 
aurf), xai (ig &¥ fiii 1;^, 
xai 2 doxfrf^^f/y 
d^^fjifiTat d'K* auroD. 


Digitized by 




Matthew Xm. 23. 

■• But he that received 
seed into the good ground, 

is he that heareth the 
word, and understandeth it ; 
which also beareth fruit, 
and bringeth forth, 

some an hundred fold, 
some sixty, some thirty. 

Mark IV. 20. 

'° And these are they which 

arc sown on good ground ; 

such as 


the word, and receive it, 

and bring forth fruit, 

some thirty fold, some sixty, 
and some an hundred. 

Luke Vm. 15. 

" But that 

on the good ground 

are they, which in an honest 

& good heart, having heard 

the word, keep it, 

and bring forth fruit 
with patience. 

Parable of a Light under a Bushel. 

See Vn. 2. 

^ And he said unto them. 

Is a candle brought 
to be put under a bushel, 
or under a bed ? and not 
to be set on a candlestick? 

" For there is nothing hid, 
which shall not be mani- 
fested; neither was anythin«>r 
kept secrel,but that it should 
come abroad. 

^ If any man have ears to 
hear, let him hear. 
•* And he saith unto them, 
Take heed 
what ye hear : 
with what measure ye 
mete, it shall be measured 
to you ; and unto you that 
hear shall more be given. 
** For he that hath, to him 
shall be given ; and he that 
hath not, from him shall be 
taken even that which he 

*• No man, when he hath 
L'ghted a candle, 
covereth it with a vessel, 
or putteth it under a bed; 
but setteth it on a candle- 
stick, that they which enter 
in may see the light. 
*^ For nothing is secret^ 
that shall not be made 
manifest ; neither anything 
kid, that shall not be 
known and come abroad. 

*• Take heed therefore 
how ye hear: 

(See VL 88.) 

for whosoever hath, to him 
shall be given; & whosoever 
hath not, from him shall be 
taken even that whidi ho 
seemeth to have. 

Digitized by 




Parable of Skep sown in the Ground. 

Matthew XIU. 31. 

I Mark IV. 26. 

I •• Kai iXiyu Ourug itrh 
I 4 j8a(r/Xf/a rtnj 0foD, iti 

I M Tfj; yrii^ 
■^ Ka^ xahvdfi xai iyi/^ij- 
rat yhxTa xoU jj^f^av, xai 
6 <r^6^oi P\a(frf xcti firi- 
xlfyfircu ft/; oiix oJdsv aMg, 
•• Auro/idrp fi y? xa^o- 
po^tT^ v^atTOf ;^^^rov, tJra 
6rd^¥, tlra tX^^ij^ ^oi 

■• "Orav ds Toe^ado? h xa^ 
^6g^ %\i6vi dnFOfSThWit rh 
d^cVavoy, on ^a^itm^xtv « 

Luke Xm. 18. 

SECTION xxvn. 

Parable of the Mustard Seed. 

*0/io/a itfrh 

4 jSatfiXf/a rcDy ou^ay£;r 

•" "O fAix^6rs»ov fisf sifnv 
^dfruv rm (ffr9^fji^ru¥, I 

orav ds otv^m^ji, « 


** Ka/ gXiyiK 

IIa;; hfiom6ufi,i¥ 

riji' jSacriXf/av roD 0«oD, 

^ fi» r/w aurijv o'a^aCoX^ 

" 'Xlf x^xxy 

oi Sray ^Ta^p ivi rr^i y?f, 
,a/x^6ri^o¥ o¥ 
irdvrtnv ruv evt^fi^drw 
ruv M rtig y^;, 
^^KoUoravffTa^fi^ d¥aZouvti 
xai y/Vira/ fitif^m 

" *'EXcyiv ov¥ 

T/vi ojuLO/a sffrh 

i Pa<rtXiia rou 0tovf 

xai rivt 

ofiom^ea avrrir ; 

*• * Ofitola icriy x6xKAfi 


Sk XaCci/r a¥&^uvQi 

fCaXfK g/( xf]4roy faurou. 

xa/ ffi^fitfiv xai syivtro 

Digitized by 




Parable of Seed sown ik the Grounik 

Matthew Xm. 81. 

Makk IV. 26. 

^ And he said, So is the 
kingdom of God, as if a 
man should cast seed into 
the ground ; 

'^ And should sleep, and 
rise night and day, and the 
seed should ^>ring and 
grow up, he knoweth not 

^ For the earth bringeth 
forth fruit of herself; first 
the blade, then the ear, 
after that the full com in 
the ear. 

^* But when the firuit is 
brought forth, immediately 
he putteth in the sickle, be- 
cause the harvest is come. 

Luke XHT. IS. 

Parable of the Mustard Sekp. 

*i Another parable put he 
forth unto them, sajingi 

The kingdom of heaven 

is like to a grain 
of mustard seed, 
which a man took and 
•owed in his field : 
^ Which indeed 
is the least of tJi 
but when 
it is grown, it is 

"^ And he said, 
Whereunto shall we 
liken the kingdom of God? 
or with what comparison 
shall we compare it ? 
*^ It is like a grain 
of mustard seed. 

which, when it is sown in 
the earth, is less than all 
seeds that be in the earth t 
" But when it is sown, it 
groweth up, and becometh 

" Then said he, 

Unto what 

is the kingdom of God like? 

and whereunto 

shall I resemble it ? 

^* It is like a grain 

of mustard seed, 

which a man took, and 

cast into his garden ; 

and it grew, and waxed 

Digitized by 




Matthew XIIL 32. 
xa/ yinrat d'svd^ovj 

xa/ xaratfXf)V67V 

fv ro7{ xXado/; ayrou. 

83 peculiar to Matt. 
•* TaZra cravra iXaXjjtfiy 
*I)7tfoD( ev craiaCoXoA; 
ro7; o;i^Xo/;, 

* xa/ ;^w3/c crafaCoXSj 
oudty fXa>vC/ auro/i;* 

Mark IV. 32. 

nrdn'div rS/v Xap^avwy, 
I xa/ <roi8/' xXa3oy; 
fiiydXov;, uffrt d'jva66at 
Mt rjjy (Tx/Ay aOroD 
rcb ^iTiivd rov o'j»avov 

^ Ka/ ro/aurai; 
ca^aCoXa/i; ToXXa/; f XaXii 
ceuro/i r^y Xoyov, xa&i/; 
id'jvavro dxoustv 

oux iXaXs/ auToTg^ 
xar ibiav bi 
ro/*; /d/o/; ;et)7^9jra7j; 
l^fXt/fy ^ayra. 

Luke XIIL 19. 

fiiya^ xai 

rd cin/yeb roZ ou^ayoD 


iv toTq x\ddoig aurou. 

SECTION xxvra. 

Christ Stills the Tempest. 


See V. 28. 

^* 'ExfiXgytffy 
acfXtfi/V tig r3 rrhav, 

19-22 peculiar to Matt. 
■^ Ka/ ifM^dvTi aurfi 
UQ <rXo/by, ^xoXou^^jtfay 
aurp 0/ fia6firai aurou. 

•* Kay 'I^oO 

6ti6fj^g fjAyag iymrd 

Xjyg/ avroTg 
iv sxshri rf fifis^tf 
i-^sag ytvo/iivfig 

AnX^Mfitv iig rh vi^av. 

^ Ka/ dpsvrtg rhv Z^Xov 
^aoaKa,(iQd¥ovffiv avrhv ug 
fiv iv r^ <rXo/y, xai aXXa 
ds crXora ^v Afc«r aurou. 

•* Ka/ yhirai 

XarXa-v)/ ^tf^aXf} dyt^ou, 

Vni. «• 'Eylyiro 3^ 

f y fii^ ruv fiiJ,s^utv 

xai a'jri( aysCf) f/; 4rXo/&y 
xa/ 0/ fia&firai auroD, 
xai tl'Xiy '}r§hg aurovg 
A/sX^fti.aiy tig rh ^i^av 
TTJg TJfAvng* 

xai dy7i^6ti<fav, 

*• nXs^yrwy 6s aurwr 


xai xarcCf) 

XaT'Xa-v^ dvifiott 

Digitized by 




Matthew Xm. 32. 

Mark IV. 32. 

Luke XUL 19. 

the greatest among herbs, 
and becometh a tree, 

greater than all herbs, 
and shooteth out great 

so th:it the birds 

branches ; so that the fowls 

a great tree ; and the fowls 

of the air come and lodge in 
the branches thei-eof. 

of the air may lodge under 
the shadow of it. 

of the air lodged 
in the branches of it. 

33 peculiar to Matt. • 
** All these things spake 
Jesas unto the multitude 

^ And with many such 

in parables ; 

parables spake he the 
word unto them, as they 
were able to hear it. 

and without a parable 
spake he not unto them : 

^ But without a parable 
spake he not unto them : 
and when they were alone, 
he expounded all things 
to his disciples. 


See V. 23. 

^* He gave commandment 
to depart unto 
the other side. 

19-22 peculiar to Matt. 
** And when he was entered 
into a ship, his disciples 
followed liim. 

SECTION xxvm. 

Christ Stills thk Tempest. 

« And 

the same day, 

when the even was come, 

^ And, behold, there arose 
a great tempest 

he saith unto them, 
Let us pass over unto 
the other side. 

^ And when they had sent 
away the multitude, they 
took him even as he was 
in the ship. And there 
were also with him other 
little ships. 

^ And there arose 
a great storm of wind, 

Vin. «• Now it came to 
pass on a certain day, 

that he went into a ship 
with his disciples : and 
he said unto them. 
Let us go over unto 
the other side 
of the lake. 

And they launched forth. 
•* But as they sailed, 
he fell asleep : 
and there came down 
a storm of wind 

Digitized by 




Matthbw Vin. 24. 



** Kai T^<nX&6vrtf 

(0/ /lahiToi avrov) 

iiyit^a¥ abrhf 


•• Ka/ Xsyi/ avroT; 

xai tyinra ya>Ji¥fi fitydXri, 

Ilora'ar6g hrtv »Sfv^ 

^r/ 0/ &V9fAPi 

Mark IV. 37. 

xai rcb KVfMtra fTiCaXXiy 

fjdfi y%(iatjic^ai rh vXo^y. 

«• Ka/ ijv auric 

ri T^oifxsfdyjouov xcthvdur 

tyii^ovffif aurir 
xa/ Xsyov(fi¥ aur^ 
AidatfxaXf, oO /u>fXf/ tf)M 
in avoXkiifu&a ; 
See T. 40. 

•• Kai dnyf^fisig 

mrlfiflffif rfi avtfitft 

xai tJ^tv rji ^a\d6(fp 

S/cO^a, 'jnpifiuffo, 

Kai ix&xa6i¥ anfioi^ 

xai iyinroyayJivii fMyakf^, 

^ Kai i^Tfv auToTg 

Ti dtiXAi i&n wrug ; 

Tug oltx 8;^irf cr/tfr/y ; 


ipoQ^0fl<rav ^6Qof fisyavy 

xai tXtyof irphg dXX^Xou; 
Tig a^a oSro^ Jtfriv, 
on xo/ eeys/Mf 
xai ri SaXatftfa 
aur^ u^axout/ ; 

LuKB VIIL 28. 

f/^ r^y X//u>ii)yf 

xa/ <n;vf«'Xf}foDyro 
xa/ fx/yduHUAK. 

•* n^otfiX^iTtc ^ 

d/ij^s/f ay auriy 


'E'X'Kfrdra *E^tardret^ 


' O ^f dttyi^Mg 

i^nT/fJi0fl<fiv r^ ayc/u>^ 

xa/ rf) xX6dctfyi roD l/daro;* 

xa/ tTavffavrOy 
xai tymro yaX^yij. 
•* £my 3« avroTg 

noD ij ^v'^/f U)awy ; 

fo^fl^ivrsg di 


Xgyoyrjc 'Z^hg aXX^Xou; 

T/V a^a o5rfc f <rr/y, 

Sri xai Tosg anfuoig 

i^rd6(fst xai rp v6art^ 

xai ii^raxouou^t axtrf) ; 

Cure or thk Gabahsne Dkmokiacs. 

** Kai i\§6vrt ctvrp 
iig rh vi^av 
tig rii¥ x^^\ 
rw ra3a^yft»y, 

V. » Kai ^Xtfoy 

tig rh irs^av rrjg SaXatf<f»j; 

iig r^v ;^«^ay 

rZv Ti^a^vm. 

■• Kai xari^-Xsucray 

fh r^¥ ')(jta^av 

r6^¥ r^tfify^y, ^rig htriv 

dmm^a rtig VakiXaSag* 

Digitized by 


Matthbw Vm. 24. 

in the sea, 

insomuch that the ship 
was covered with the waves: 

but he was 


^ And his disciples 

came to him, 

and awoke him, 


LfOrd, save us : 

we perish. 

** And he saith unto them, 

Why are ye fearful, 

O ye of little faith? 

Then he arose, 

and rebuked the winds 

and the sea ; 

and there was a great calm. 

•^ But the men 



What manner of man 

is this, that 

even the winds and the 

sea obey him I 


Makk IV. 37. 

and the waves beat into 
the ship, so that it 
was now full. 

^ And he was in the 
hinder part of the ship, 
asleep on a pillow : 
And they 

awake him, 
and say unto him. 
Master, carest thou not 
that we perish ? 

See V. 40. 

^ And he arose, 

and rebuked the wind, 

and said unto the sea. 

Peace, be still. 

And the wind ceased, 

and there was a great calm. 

^ And he said unto them. 

Why are ye so fearful ? 

how is it that ye have 

no faith ? 

*i And they 

feared exceedingly, 

and said one to another, 
What manner of man 
is this, that 
even the wind and the 
sea obey him ? 


LuKB Vni. 23. 

on the lake ; 

and they 

were filled with water, 

and were in jeopardy. 

" And they 
came to him 
and awoke him, 

Master^ Master, 
we perish 1 

Then he arose, 

and rebuked the wind and 

the raging of the water : 

and they ceased, 
and there was a calm. 
^ And he said unto them. 

Where is 

your faith ? 

And they, 

being afiaid, 


saying one to another. 

What manner of man 

is this ! for he commandeth 

even the winds and 

water, and they obey him* 

Cure of the Gadarene Demoniacs. 

** And when he was oome 
to the other side, 
into the country 
of the Gergesenef, 

v.* And they came over unto 
the other side of the sea, 
into the country 
of the Gradarenes. 

•• And they arrived 

at the country 

of the Gadarenes, which is 

over against Galilee. 

Digitized by 




Matthew VIII. 28. 

iX Tbif fAVflflttUf 

rris odoD ixiivtig. 

<* Kai /dot) 


Xiyovrsi T/ rifiTv xai (To/, 
(*Iij<roD) vt'i rov 0iov ; 

^X^f ; Shi ^^h xat^ov 

Mark V. 2. 

' Kai i^fXtfovn aurjD 
fx roD tXo/oi;, 

f X Tuv fivTi/itiuiV av^PMcro; 

' "O; T^v xaro/xij<r/y %l')(i\f 
tv rati fivfifiafftv, 

xai oudf oKxjCii ohxfTi 
oudsii iduvaro 

avrhv drjtfat^ 

* A/cb ri avrhv ^oWdxig 
'xidatg xai a\\j<ii<iivhibi6&ai 
xai bitdwddai vt* aurov 
T^tg ifXxxrui xai rd^g vthag 
(fvvrsroTp&at^ xai ovdtig 7<r- 
;^f V aitrhv da/id^faty 

* Kai dtd *xavThg vMxrhg 
xai rjfif §ag iv roTg fivrifAaffiv 
xai iv roTg oot(fiv fv x^df^uv 
xai xaraxS^rreuv savrhv X/- 

• Kai ihojv rhv ^Ir^dovv 
dirb fi,ax^l6iv th^afitv 
xai r^oasxuvri(Tsv aur^, 
^ Kay x^d^ag 

pmjj fiiydXri 
\iyti T/ 8/ioi xai <»/, 
'IjjiroD v/i rov 0soD rov 
u-vJ//Vrou ; o^x/^« <r« rhv 0«^v, 

At^ /li fiaaavia^g, 

• "EXfiyiy ya^ avr(jft 

r& <rvfiD/£a r^ dxd&a^rov 

ix rov &v6^(a'Xov, 

See y. 4-5. 

Luke Vm. 27. 

^ *ll^iK&6vTt hi aurjD 
ir/ njy y^y, 
v'xrivrr^6iv avrifi 
dvrio rtg ix rrjg ^oXtodg 
o; il^iv daifi6via ix 
yj^ivfuv txav&iVj xai 
ifidrtov o'jx ivtdtdvtfxiro 
xai iv oixiCf ovx sfitviv 
dXX' iv roTg fivri/ia(ftv. 

See V. 

' *lduv dh rhv *Ififfovv 

^^offiirs6sv avrfi 
xai feavfj fAsydXfi 
tl*!nv T/ ifioi xai <rot, 
'irjffov vih rov 0sov rov 
v-^itfrov ; diofiai (fou, 

/ifl fii ^a^avtffpg. 

*• Ila^^yyiXXiy yd^ rp 

irvtvfiaTi r(p dxadd^rtf) 

d^rh rov dv6^(a*}fov* 
voXKoTg ya^ X&Svotg <n;i^ 
ripwdxii avrSv^ xai ih%<ffitv* 
fro dXv(S%6iv xai ^datg 
fvXaff^ofisvog^ xai dia^(f' 
cm rd 6i<r/id fjXavvtro virh 
rov deUfMvogtigrdg i^fifiovg. 

Digitized by 




Matthew VIII. 28. 

Mark V. 2. 

Luke Vlll. 27. 

•And when he was come out 

" And when he went forth 

of the ship, 

to land. 

there met him 

immediately there met him 

there met him 

out of the tombs 

out of tlie city 

two possessed with 

a man with 

a certain man, which had 


an imclean spirit. 

devils long time, and ware 

(See V. 15.) 

no clothes, neither 

coming out of 

• Who had his dwellmg 

abode in any house, but 

the tombs, 

among the tombs ; 

in the tombs. 

exceeding fierce, 

and no man could bind him, 
no, not with chains : 

80 that no man might pass 

by that way. 

* Because that he had been 

often bound with fetters 

See V. 29. 

and chains, and the chains 

had been plucked asunder 

by him, and the fetters 

broken in pieces : neither 

could any man tamo him. 

^ And always, night and 

day, he was in the moun- 

crying, and cutting himself 


with stones. 

■• And, behold, 

• But when he saw Jesus 
afar off, he ran 
and worshipped him, 

*• When he saw Jesus, 

they cried out, 

^ And cried 

he cried out, and 
fell down before him. 

with a loud voice, and 

and with a loud voice 

saying, What have we to do 

said, What have I to do 

said, What have I to do 

with thee, Jesus, thou Son 

with thee, Jesus, thou Son 

with thee, Jesus, thou Son 

of God? 

of the most high God ? 

of God moat high f 

I adjure thee by God, that 

I beseech thee, 

art thou come hither to 


torment us before the time? 

torment me not. 

torment me not. 

® For he said unto 

*^ For he bad commanded 


the unclean spirit to 

Come out of the man. 

come otU of the man. 

thou unclean spirit. 

For oftentimes it had caught 

See y. 4-5. 

him: and he was kept 

bound with chains, and in 
fetters; and he brake the 
bands, and was driven of 
the devil into the wilderness. 

Digitized by 




Matthew VIIL 30. 

ayiXfi ;^o/^«v voWuv 


•* O/ ds dat/ioHs 


£/ ixCaXXfi/; ^/xa;, 

AmtfTuXov nfi&i %h ^^^ 

'^Kahlnv avroTg * T^rciy i r«. 
O/ ^^ i|«Xtfovrff 

xarc^ rou x^ij^avoD 
i/( r^v ^aXatftfttv, xa/ 

Awi^avov h roTg vdaffiv, 

** O/ dh poffxovTii 

Ipuyov, xa/ d^X^jri; 

tti r^v irSTuv dflr^yyi/Xai' 


xai rd rcDy daifA09t^ofd,ipw, 

Mark V. 9. 


ovo/Cid (TO/ ; xai Xs^fi aurji) 

Af^'Kui' oyo,ttd fifOt^ In 

ToXXo/ J(r/u>iK 

*® Ka^ ^a^sxdXi/ aur^ 

ToXXd 7ya ^i) 

aurou; d««0f f/X|9 

" ''Hv a« Jxi/" 

dyiXjj ;^o/^wv /bbf^dX^j 

Ta^ixdXitfav aur^y 

Ilf/u.'sJ/oy iJa&oI; </( rou( 

/I'a s/^ aurou; f/VfXtfai/^fy. 
^ Ka/ fi«r^«^ii' aur«7l; 

Kai g^tX66vra 

rd wiv/jMTa rd &xdkt^a 

s/V^X^oy f/( 

xa^ oi^firjifif 

rj AyiXfj 

xarA rod x^/ivov 

ilg riiv Sdxiaertray, 

(u; d/(fp^/X/o/, xo/ 

i^viyovra b rp ^a\dff(fp, 

** Ka/ 0/ jSotfXovrif aurou^ 

xaM^yyg/Xai' s/^ njy^r^X/if 
xai s/V rods d^four 

xa/ ^Xtfoy /5i7^ ri hnv 

rh ytyov6g, 

** Ka/ ig^ovrou w^hi rhf 


xai hsot}eov(ftv rh¥ 

da/flO¥tf[6flt¥0¥ Xa6flflt¥0¥y 

}f/Mr/(rfJi,f¥0¥ xni 

Luke VIIL 80. 

'IjjtfoD; XsT'Oiy T/ 

(TO/ i<frt¥ ovo/ia ; 6 ds sJ^arf y 

Afyiwy, 5r/ i/V^X^sy 

daifM¥ia iroXXd s/; auroy. 

^^ Ka/ Ta^sxdXsi aur&y 

7va fii^ 

imrd^fj avroTg 

i/; n)y d^Cutftfoy doiiX^fTif. 

»» ^Hy 3i ixs? 

dyiXij ;^6/^«y ixavm 

l3o<fxofi,i¥OJ¥ f y r^ o^g/* 


fra^ixdXf(ray aur^y Tya 

ivir^i'^p ajroTi tig 



xa/ fVir^f-vJ/iy auro%. 

«» •Eg8X^(Jyra di 
rd datfi6¥/a 
a'jrb rov dy^M«'ou 
i/<ni\$0¥ stg 
rovg ^oioovg^ 
xai (a^firi<rf¥ 
7} dyiXri 

xard rov x^fivou 
iig rii¥ }J/iiv7j¥ xai 


^ 'I^^yri; d^ 0/ j3otfxoync 

ri yfyoy^; fpuyoy 

xai d^^^f /Xay «/c r^y T^X/f 

xai fi/( roi); d^^ouf. 

«« 'E§?xtfoy a^ /aiT^ ra 


xai ijfXtfoy ^^i^ riy 


xai tu^O¥ 

xadfit^i¥0¥ rh¥ &¥&^ta*iro¥ 

df ^ oS rd^ dat/A6¥fa J^f XijXu- 

^e/, ifMirtiffii¥0¥ xai 


Digitized by 




Matthew VIIL 80. 

^ And there was 

a good way off firom them 

an herd of many swine 


*^ So the devils 

besought him, saying, 

If thou cast us out, 

suflfer us to go away into 

the herd of swine. 

" And he said unto them, 
Go. And, when 
they were come out, 

they went into the herd of 
swme; &, behold, the whole 
herd of swine ran violently 
down a ste^ place 
into the sea, 

and perished in the waters. 

^ And they that kept 


£ed, and went their ways 

into the city, and told 

every thing, and what was 
befallen to the possessed 
of the devils. 

Mark V. 9. 

* And he asked him, 
What is thy name ? 
And he answered, saying, 
My name is Legion : for 
we are many. 

^® And he besought him 

much that he would not 

send them away out of 

the country, 

** Now there was there, 

nigh unto the mountains, 

a great herd of swine 


" And all the devils 

besought him, saying. 

Send us into 

the swine, 

that we may enter into them. 

^^ And forthwith Jesus 

gave them leave. And the 

unclean spirits went out, 

and entered into the 

swine ; and the 

herd run violently 

down a steep place 

into the sea, 

(they were about two 


and were choked in the sea. 

1^ And they that fed 

the swine 

fled, and 

told it in the city, 

and in the country. 

And they went out 

to see what it was 

that was done. 

^^ And they come to Jesus, 

and see him that was 

possessed with the devil, 

and had the legion, 

LuKR Vin. 80. 

* And Jesus asked him, 

saying, What is thy name ? 

And he said, 

Legion : because 

many devils were entered 

into him. 

'^ And they besought him 

that he would not 

command them to go 

out into the deep. 

■■ And there was there 

an herd of many swine 
feeding on the mountain : 
and they 
besought him that he would 

suffer them to enter into 

And he 

suffered them. 

^ Then went the devils out 

of the man, 

and entered into the 

swine : and the 

herd ran violently 

down a steep place 

into the lake. 

and were choked* 
•* When they that fed 
them saw what was done, 
they fled, and went and 
told it in the dty 
and in the country. 

•* Then they went out 

to see what was 


and came to Jesus, 

and found the man, 

out of whom the devils 

were departed, 

Digitized by 




Matthew VUI. 34. 

i^rj'Khv tig (fuvavrtiffiv rf) 
'IjjtfoD, xai /dovrig aMv 
cra^txdXigav oTcag /itraZ^ 
OLTh ruv Q^/uv avrm, 

IX. ^ Ka; i/i^ag 
tig «'Xo/by 

^}Jsv tig rjjy Ihiav ^oX/v. 

Mark V. 15. 

^^ Kai dt f^y 7} ffavro ahroTg 
0/ ih6)>rtg rrtHtg iymro 

xai crc^/ rwv yoi^m. 

^' Ka/ Ti^^avTO ^a^axaXs/v 

*® Kai ifiCaimrog avrov 

tig rh irXo/bv, 

Ta^sxdXtt aMf 

6 dai,(iovichIg 

ha fitr aurov jj. 

" Ka^ ovx dpijxfv aitrov^ 

dXXd Xiyti avrfi 

'Tflrayi tig rh¥ oJxov 

<rou T^hg Tovg ^ovg, 

xai dvdyyiiKov altToTg lea 

6 xvctog eo/ ^jn^ffdirixtv 

xai ^Xirieiv dt, 

*® Kai d'jrrik&tv xai jj^^aro 

xrio\j(S6uv iv rfi AsxacoXg/ 

offa i'S'oiriffi* aurfj o *l9j(roGf, 

xai ^dvrt; l^au^aa^ov. 

•* Kai hiarrt^dcavTtig 

^dXt¥ tig rh flrigav, 
<^>'^X^ op^^vOj flroXj); It* au- 

xa/ }}¥ 'jra^d rijv SaXatftfay. 

Luke Vm. 85. 

Taod rovg ^6dag rov 'ijjtfoD, 

xai 8foQ7j$fi<fav, 
^ ' A^riyyg/Xav dt avroTg 
xai 0/ idovrtg vug icu)&Ji 
6 daifiovteh/g, 

®^ Ka/ ij^wrjjtrai 

aur&y dif^av rA crX?^of r?^ 


die aurSv, 

5t/ fo^ff) fjLsydX(f) cvni^ovnr 

ahrhg hi s/iQdg 

tig flrXo/bi' i/cTf (TT^f -vl/fy. 

^ 'E3«sro dt airov 

6 dv^^ dp' o5 ffgiXjjXudi/ 

rd da/.aovia, s7ya/ ^v ai/r^* 

dTsXvtffv df aur&y 


*• 'TflrotfTfsfg i/; riv oJxCv 

xa/ difj^oD otfa 
(TO/ 8Voifi6t¥ 6 €>86g, 

Kai ctflT^Xtfiv, xad* 5Xjjr 

r^y ToX/v xrigvcffuv 

o<fa fco/9jasv aurji; o 'Iijtfou;. 

*® 'Eygvfro ^s fv rjS Oco- 

drndf^aro avHv o op^Xoc* 
^(Tav yd^ vdvTtg v^oadoxuf' 
rtg auroK. 

Digitized by 




AlATTUKW Vm. 84. 

•* And, behold, the whole 
city came out to meet Jesus; 
and, when they saw him, 

they besought him that he 
would depart out of 
thdr coasts* 

IX. ^ And he entered 
into a ship, 

and passed over, and 
came into his own city. 

Mark V. 15. 

sitting, and 

clothed, and in his right 
mind ; and they were afraid. 
^^ And they that saw it 
told them how it bcfel 
to him that was possessed 
with the devil, and 
also concerning the swine. 

*^ And they began to 
pray him 
to depart out of 
their coasts. 

*• And when he was come 
into the ship, 

he that had been 
possessed with the devil 
prayed him that he might 
be with him. 
*• Howbeit Jesus 
suiTered him not ; but 
saith unto him, Gro 
home to thy friends, and 
tell them how great things 
the Lord hath done for thee, 
and hath had compassion 
on thee. 

** And he departed, 
and began to publish in 
Dccapolis how great 
things Jesus had done 
for him : 

and all men did marvel. 

when Jesus was passed over 
again by ship 
unto the other side, 
much people gathered unto 
him ; and 

he was nigh unto the sea. 

Luke VIH. 35. 

sitting at the feet of Jesus, 
clothed, and in his right 
mind : and they were afraid. 
^ They also which saw it 
told them by what means 
he that was possessed 
of the devils was healed. 

^ Then the whole 
multitude of the country of 
the Gadarencs roimd about 

besought him 

to depart from 

them : for they were 

taken with great fear. 

And he went up 

into the ship, 

and return^ back again. 

•• Now the man out of whom 

the devils were departed 

besought him that he might 

he with him : 

but Jesus 

sent him away, 

sa}ing, *• Return 

to thine own house, and 

shew how great things 

God hath done unto thee. 

And he went his way, 
and published throughout 
the whole city how great 
things Jesus had done 
unto him. 

^ And it came to pass, that, 
when Jesus was returned. 

the people gladly received 
him : for they were all 
waiting for him. 

Digitized by 




The Raising of ths Daughter of Jairus, and Cure of the Issue of Blood. 
Matthew IX. Mark V. j Luke VUL 

^* *IM &^w f/rfX^<^r 


dXk& iX^oitv i'xidti r^y 

*• Ka/ syt^dsif 'lijeroD; 

ijxoXou^ijtfiv avr^ 
xai 0/ fia^firai aOroO. 

■® Ka/ /3oy yuw) 

{-v]/aro roD x^atfTidou 

hitSfitart *Iaf/^o(, 
xa/ /da)y aur^y 

■• Ka/ Ta^axaXiT* o^&y 

See Y. 40. 
i<%arwtf iX*h 

7ya (Ttf^^ xoV t^^tffi* 
«* Ka/ 

fixo\ov6st aur^ 

o;^Xo^ ^roXuf, 

xa/ tft/v6^X/Coy aurop. 

*• Ka/ yuwj r/^ 

outftt «y ^vifii alfiaros 

fnj d(il>3ixa, 

*• Ka/ <roXXcb ^ratfoutfa 

iwro ^roXXSv Jarpuv 

xai da^affieaffa 

rA Taf* a^rrif vayra, 

xa/ /C(b9j^y orf sXf^^f/Jra 

aXXcib fiMXkov tig rh yj^H^^ 


^ *Axou(faffa Ti^/roD 'lijd'oD 

i\6o\j<fa h rp o;^X^ oT/tfi^f y 


roy ifiartov aurou* 

*• "EXiyiy yA^ 5ti 

Ic^y a-vj/fiu^b^/ xd* ruv 

ilJMTtw aurou, <foi$7i<rofiai, 

•• Ka/ €u<^u; B^fj^dv^ri 

n 'Tf^y^ rou oklfiMTO^ a^*"?;, 

*i Ka/ ;^ou ijXtffy dyiip 
J Syoyt/ba *Iasi^o(, xa/ aur^ 

xa/ Tf (TOfv ^a^6t roug 'r6dag 
rou 'lijtfou 
^a^txdXii aur^y 
t}<rsX6t7\f ilg r^y oTxoy 

^■''Or/^uyd^rij^At**^^? »f' 
aur^ ug iruv d<adixa 
xai aunj d'jri^ttitrxtv. 

Ka/ iymro 

if rf wo^Uif^at aMf 

0/ o;^Xoi 

tfl/ysTy/yoy auro'y. 

*• Ka/ yuyj) 

ou(ra fy ^ucrs/ a7/u>aro( 

d^r^ frcDy dctfdfxa, 




5Xoy riy jS/oy 

oux 7(fp^u<rsy aT oudiy^g 


^^ XlfOtfiX^outfa oTKT^fy 
^•sj/aro rou XfatfTiiou 
rou Ifiar/ov avrou^ 

xai *xaiay£fiiLa tffrr} 

ij ^utf/^ rou alfMLDi avrr,z 

Digitized by 




The RAisiNa of the Daughter of Jaibus, and Cure of the Issue of Blood. 
Matthew IX. 18. Mark V. 22. Luke Vm. 41. 

^' Behold, there came 
a certain ruler, 

worshipped him, 


Mj daughter 

is even now dead : 
but come and lay 
thy hand upon her, 

and she shall live, 
^* And Jesus arose, and 
followed him, and so did 
his disciples. 

"^ And, behold, a woman, 
which was diseased with 
an issue of blood 
twelve years, 


behind him, and touched 
the hem of his garment : 
"^ Forshe said within herself, 
If I may but touch his 
garment, I shall be whole. 

■•And, behold, there cometh 
one of the rulers 
of the synagogue, 
Jairus by name ; 

and when he saw him, he 
fell at his feet, 
*^ And besought him 
greatly, saying, 

My little daughter 
(See V. 42.) 
lieth at the point of death : 
I pray thee, come and lay 
thy hands on her, 
that she may be healed ; 
and she shall lire. 
•* And Jesus 
went with him ; and 
much people followed 
him, and thronged him. 
'^ And a certain woman, 
which had 
an issue of blood 
twelve years, 

^ And had suffered many 
things of many physicians, 
and had spent all that 
she had, 

and was nothing bettered, 
but rather grew worse, 
'^ When she had heard of 
Jesus, came in the press 
behind, and touched 
his garment : 
*• For she said, 
If I may touch but his 
clothes, I shall be whole. 
•• And straightway 
the fountain of her blood 

^^ And, behold, there came 

named Jairus, and he was 
a ruler of the synagogue, 
and he 

fell down at Jesus^ feet, 
and besought him 

that he would come into 

his house : 

*• For he had 

one only daughter, about 

twelve years of age, 

and she lay a-dying. 

But as he 


the people 

thronged him. 

** And a woman, 


an issue of blood 

twelve years, 


had spent all her living 
upon physicians, neither 
could be healed of any, 

** Came 

behind him, and touched 

the border of his garment i 

and immediately 
her issue of blood 

Digitized by 




Matthew IX. 22. 
*• 'O dt'Inifoijg 

Mark V. 29. 

xai tyvca rfi ffutjuart Srt 
larat d'^h rtji /i^dtfrtyoi, 
** Kai 6\}9ji 6 'ijjffoDj 
i^tyvovg iv savrffi rtiv ij 
avrov 6-jvafiiv i|«XdoC<Jav, 


Ttg/dtovri'^aro ratv/iMxrim; 

" Kai eXsyov avrfi 
ot /lAa^Tirai auroD 
BXiirttg rhv o^Xov 

tfvv&yJCovrd ffi, xai Xsyug 
Tig fiov ij-vj/aro ; 

See V. 30. 

•' Kai vto/sCXs^nrc idsTi 

•• 'H 5« yuv^ 

po^f}6tT<fa xai r^ifiouca, 
ivduTa 8 yiyo¥f¥ aurfj^ 
^\6tv xai cr^officKTiv aur^ 

xai ff-rsv avrtj) 
mffav rtiv dXrj^ttav, 

2* • o 5€ gJcgv ahrfi 0uyarjj^, 
jj ^iffTsg <fov ffeaeaxsv ffv 
if^rayi tig ti^^vriv^ 
xai IcQt vy/^j d^irh rr^g 
fi^d^Ttyog ffov. 

^ "Er/ avrov XaXovvrog 

i^yrpyrat d'zh roD d^yrj- 

cuvayuyyoM Xtyovrtg 

on f} ^vydrrio ffov dcr'i^aviVj 

ri tn ffxvWitg 

riv didd<fxaXo¥; 

Luke VUI. 45. 

See T. 46. 

** Kai tT^sv 6 'IjjtfoD^ 
T/V a->l/d,u,sv6g /mou ; 


6 Utr^og xai ot (fuv ahrf 

*Ecr/^rctra, oi oy(\oi 

tfMvi*/o\i<tiv (fs xai 

dToMCovtftv, xai Xsyttg 

Tig 6 d->i/d/isv6g fiov ; 

*• 'O ^i *Ififfovg $Tv^9 

'H-vJ/ar^ fiou rtg* 

iy^ yd^ tyvoitv bhvafin 

on ohx iXa&iv^ 

^X^f» xaiTooff^iffovffaavr^f) 
dt* fiv atriav ^-vj/aro aurou 

(7a<ray aX^^f/av) 
a^^yyi/Xfy ivwcr/ov iravrog 

*• * O ^f tT'srivauTfi &vydTri»^ 

*• "Er/ auroD XaXoDvrof 
t^traJ ng 'sra^d rov dy^^i* 
(SMvay(Miyo\t "kiyuv 
on Ts&9fiX6¥ t) ^vydrfi» ffou, 

/Al) (TXuXXt 

r^v diddffxaXov, 

Digitized by 




Matthew IX. 22. 

" But Jesus 

turned him about ; 

and when he saw her, 

he said, 

Daughter, be of good com- 

thy faith hath made thee 

And the woman was made 
whole from that hour. 

Mark V. 29. 

was dried up ; 

and she felt in her body 

that she was healed of that 


^ And Jesus, immediately 

knowing in himself that 

virtue had gone out of him, 

turned him about in the 

pre8s,and said, Who touched 

my clothes ? 

*^ And his disciples 

said unto him, Thou seest 

the multitude thronging 

thee, and 

sayest thou, Who touched 


See V. 30. 

^" And he looked round 
about to see her that had 
done this thing. 
^ But the woman, 

fearing and trembling, [her, 
knowing what was done in 
came and fell down before 
him, and told him 
all the truth. 

•* And he said unto her. 

thy faith hath made thee 

whole ; go in peace, 

and be whole of thy plague. 

^ While he yet spake, 
there came from the 
ruler of the s}7iagogiie*s 
house certain which said, 
Thy daughter is dead ; 
Why trouMest thou the 
any further ? [Master 

Luke VIH. 44. 


** And Jesus 

(See V. 46.) 

said, Who touched 
me ? When all denied, 
Peter, and they that were 
with him, said, Master, 
the multitude throng 
thee, and press thee, and 
sayest thou. Who touched 
*• And Jesus said, [me ? 
Somebody hath touched me : 
for I perceive that virtue 
is gone out of me. 

*' And when the woman 
saw that she was not hid, 
she came trembling, 

and, falling down before 
him, she declared unto him 
before all the people for 
what cause she had touched 
him, and how she was 
healed immediately. 
*® And he said Unto her. 
Daughter, be of good com- 

thy faith hath made thee 
whole ; go in peace. 

*• While he yet spake, 
there cometh one from the 
ruler of the synagogue^s 
house, saying to him. 
Thy daughter is dead; 
trouble not the Master. 

Digitized by 




Matthew DL 23. 

rjjy o/x/ocv roZ &^^ovrog xai 

iXiyfv (auro/j) 
•* 'Ava^bt^elrv 

ou yc^i a^Ua¥t¥ rh xo^dctov 

dW& xahhbii, 

Kai xartyiXuv aurou. 

6 S;^^Xotf, 


ri xo^d<fi9v. 

Mabk y. 36. 

*• ' O ai *I»jtfoutf Ta^axohffai 
rhv \oyov XaXou/^fvoy 

M^ 90C0D, /6OVOV 'T/tfrsvt. 

See V. 31. 

^ Ka/ oux dfi^xtv ovdiva 
/i$r avrcv dt/vaxoXoutf^ffa/ 
1/ /Ct^ ror Iler^ov 
xoe/ *Iaxfii)Cov xa/ *I«avv}jy 
r^v ddsX^&v 'laxoOCou. 
See V. 40. 

^ Kay i^yowai i/; 

xa/ ^f fti^fr 

S^^uCoy xa) xXaJovrag 
xai aXaXd^ovrai croXXd, 
•• Ka/ thsXiuv Xfys/ aOro/i; 

T/ So^uCg/(r^i xa/ xXa/jri ; 
rh leaibiov ovx dmdaviv 
dXXd xahvdit. 
^ Kai xarrytXm aurou, 

*0 df ixCaXojv 
vdvrai *ira^a\afjiiZdm 
rhv 'rari^a rod crasdiov xai 
r^v/^jjrf|a xai roOf /tinr au- 
rov, xai f/Wo|sufra/ J^ouijy 
r^ cra/d/ov (dvaxs//(tfyov). 
** Ka? x^arriffac TTJg %f/^if 
roD flra/3/ou Xfyi/ aur^ 
TaX/^d xoD/tt, itfr/y 

Th xo^dtf/oy, tfo/ Xi^o;, 

*• Ka/ sutfuf dygtfrij 

rh xo^dtr/oy xa/ <rf^/«<rdri/' 

See V. 43. 

xa/ i^i(frvi(fav lu^uf 

LuKB Vm. 60. . 

** 'O ai *l9}tfoD( axo{f(fai 

d'lrix^i^ abrp (Xiyw) 

M^ poCoD' jtfciyoy T/cmutf'oy, 

xa/ tfM^tffra/. 

" Ei(n>Joj¥ ds s/g rri9 


oux d^^xsr 

it6%Kh7\t Tt¥dL c\f¥ ahrtp 

ii /iiii Iler^ov 

xai *Iud¥¥fi¥ xai *Idx«Coy 

xai rh¥ vartPa r?; fathhi 
xai n)y fir^n^a. 

*■ "'ExXa/oy ^i crdyrs; 
xa/ fx^crroyro auTjjy. 

*0 h\ tTTt¥ 

M^ xXa/irs' 

ou yit^ do-s^apgy 

dXXd xaMdu. 

•* Ka/ xariyiXwy auroD, 

sidortg Sn dcretfayiy. 

•* Auri; df (ixCaXwv ija 


x^arjjffa; r?f ;^i/f^ 

Xfy«y 'H <ra7(?, 


•* Ka/ IflTgtfr^f -vj/iy ri Ty«D/Gta 

avrriSjXaidviffrTi fa^a^jfi- 


See V. 42. 
xa/ difra^tv avrf hf>6rivai 
^ Kai i^fffrritrav 

^Digitized by 




Matthew DL 23. 

^ And when Jesus came 
into the ruler^s house, 
and saw the 
minstrels and the 
people making a noise, 

*^ He said unto them, 

Give place ; 

for the maid is not dead, 

but sleepeth. 

And they laughed him to 


•• But wheif 

the people were put forth, 

he went in, 

and took her 
hy the hand, 

and the maid arose. 

Mark V. 36. 

^ As soon as Jesus heard 
the word that was spoken, 
he saith unto the ruler 
of the synagogue. 
Be not afraid, only believe. 

See V. 31. 

^ And he suffered no man 
to follow him, save Peter, 
and James, and John 
the brother of James. 
See V. 40. 

•* And he cometh [the 
to the house of the ruler of 
synagogue, and seeth the 
tumult, and them that 
wept and wailed greatly. 
••And when he was come in, 
he saith unto them. 
Why make ye this ado, and 
weep? the damsel is not 
but sleepeth. [dead, 

^ And they laughed him to 
But when 

he had put them all out, 
he taketh the father and the 
mother of the damsel, and 
them that were with him, 
and entereth in 
where the damsel was lying. 
^^ And he took the damsel 
by the hand, and said 
unto her, Talitha-cumi ; 
which is, being interpreted, 
Damsel, I say unto thee. 

*• And straightway 
the damsel arose, 
and walked ; for she was 
of the age of twelve years. 
See V. 43. 

And they were 

LuKK Vni. 50. 

^ But when Jesus heard 


he answered him, saying. 

Fear not : believe only, and 

she shall be made whole. 

" And when he came into 

the house, 

he suffered no man 

to go in, save Peter, 

and James, and John, 


the father and the mother 

of the maiden. 

"And all 

wept, and bewailed her : 

but he said. 

Weep not ; she is not dead, 

but sleepeth. 

" And they laughed him to 


knowing that she was dead. 

•* And he put them all out. 

and took her 

by the hand, and called, 

saying, Maid, 


•• And her spirit came 

again, and 

she arose straightway : 

(See v. 42.) 
and he commanded to give 
her meat. 
^ And her parents were 

Digitized by 




Matthew IX. 26. 

Mabk V. 42. 

ix<rrdffti fisydXfi, 

LuKK Vin. 56. 

aurri tig oXjjk r^v y?v 

*® Kai dtttrniXaro auroTf 
croXXa ha firidiii yvoTrovro, 
xai sJ^tv Miivas aurp 

01 yontg aur?c* 

See V. 55. 



Christ Rejected at Nazareth. 


** Kai iX^cuv E/^n)vflrar^/da 

ididaffxtv avTovg 

sv rfi (fymy(ayfi aurwv, 

»(fTt sK'jrXfi<f(fs(f^at avroi^i 
xal Xiyiiv U6div roury 
fl ao^ia auTf} 
xal at duvd/J^stg ; 

" Ou;^ outSs i<fri¥ 
6 Tov Tixrovoi wog ; oh'/^ n 
fiTjTfi^ avrov yJysrai Ma^ia 
xai 0/ dhik^oi ahrov 
*Iax«Cotf xai *Iw<nj^ 
xa} '2ifiuv xai 'loitdag ; 
^ Kot/ a/ ddtXpai avrov 

To^iv ouv roury 

raura mvra ; 

" Ka/ f<rxavdaX/(^orro 

sv ahr(ji, 

*0 ^i 'I;j<roD5 s?5r«i' auro/j; 

VI. * Ka/ 6^?Xdiv exsT6i¥j 

xai t^^irai iii r^v irar^lha 

auroO, xa/ dxoXoutfoDff/v au- 

r^ 0/ fia&T^rai ahroZ. 

^ Kai ysvofisvou ffaZZdrov 

Tj^^aro dtddffxtif 

€¥ rfj ffuvaydjyfj* 

xai oi ^oXXo/ dxovovTti 


XiyovTisTlShv rovr(f) raura, 

xai Ttg fj ffo<pia ij dohTtfa 

TOvr(f)j xai a'l dvm/Mtii 

rotavrai at did rcjv p^f/^wv 

abrov yiv6fisvat ; 

* Ou;^ o5ro; iffr/v 

6 rfixr&w, 

6 U/&; nj; Mo^tag 

xai ddsXfhg 

'laxoDCou xa/ 'loKT^ro; 

xai *Iouda xa/ S/^o/yo; ; xa/ 

oux r/V/v a/ ddtXfai avrov 

Sids '^^hg ri/idg ; 

xai hxavdaXli^^ovTO 

h avT(p, 

* Kai eXsytv a'jroTg o*If}ffovg 

Digitized by 




Matthbw IX. 26. 

* .And the fame hereof 
went abroad into all 
that land. 

Mark V. 42. 

astonished with a great 


** And he charged them 

straitlj that 

no man should know it ; 

and commanded that 

something should be given 

her to eat. 

Luke Vm. 66. 

astonbhed : 

but he charged them 
that they 

should tell no man 
what was done. 

Christ Rejected at Nazareth. 



when he was come into 

his own country, 


taught them in their syna- 
gogue, insomuch 
that they were astonish- 
ed, and said. Whence 
hath this man 
this wisdom, 

and these mighty works ? 

^ Is not this the carpen- 
ter's son ? is not his mother 
called Mary? and hisbreth- 
James, and Joses, [ren, 
and Simon, and Judas ? 
^ And hb sbters, are they 
not all with us ? 
Whence then hath this man 
all these things ? 
*^ And they were o£^ded 
in him. 
But Jesus said unto them, 

^ And he went out from 
thence, and came into 
his own country ; and 
his disciples follow him. 
' And when the Sabbath 
day was come, he began 
to teach in the syna- 
gogue : and many 
hearing him were astonish- 
ed, saying. From whence 
hath this man these things? 
and what wisdom is this 
which is given unto him, 
that even such mighty worics 
are wrought by his hands ? 
' Is not this the carpen- 
ter, the son of 
Mary, the brother of 
James, and Joses, 
and of Juda, and Simon ? 
and are not his sisters 
here with us ? 

And they were offended 

at him. 

^ But Jesus said unto them. 

Digitized by 




Matthew XHL 67. 

uTifiiOg %} (lii h rfj irar^ibt 

xal h rji olxtcf, aurou. 
•• Ka/ oi/x 
ivotfiffiv ixii 

6iii rii¥ aitttriav avrStv, 

Mark VI. 4. 

Srt ovx iffTiv ^^o^rirrii 
&TifMg it f/L^ h rf fiar^idt 
alrov xai h roTf oxtyytHS- 
tv avTOv 
xcti iy rp olxlc^ auroD. 

ixiT TOi^ifat ovdtfilav 

X*^i^i sh^dinufftv, 
® Kai i6avfiat,i* 
did rii¥ amfSTiav auro/v. 
Kai Ts^iriytv rdg xu)/jLag 
xvxXtfi diddffxw. 


SECTION xxxn. 

The Apostles sent forth. 

X. ^ Ka/ ^^oifxaXttfd/itvog 
Tovg dufdtxa 
fjka&fjrdg auroD 

iduxtv abroTg i^ovffiav 
^nnvfiidrw dxa^d^- 
TU¥y oiifrt ixCaXXf/y avrd 
xai ^t^a^tun¥ *ird<ta¥ ¥6(fO¥ 
xai ^affa¥ fMt\axta¥, 

2-8 peculiar to Matt. 
• Ml) xrfifffi(f&6 

fjkfidh ^aXxhv tig rdg Z,ut¥ag 


^^ Mil frfi^a¥ tig hhh 

b\)(t x^rmag fivihl b^odfifia' 
ra fjkfidi ^dCdovg- &^iog yd^ 
6 i^drtig rrig r^opi^g aurov, 
" Elg n* y &¥ ^6\i¥^x<afiriv 

^ Kai T^oitxaXilrai 
Tdxtg buibixa^ 

^oii fi^^aro auroujaTomX- 

Xf/v difo duo, 

xai ididov avroTg $^ov(fia¥ 

rdi¥ ' rm dxa^d^- 


® Ka^ Ta^fjyyu'ki¥ avroTg 
ha /iridt¥ a/j^OMT/v 
tig 6dh¥ 

si fl^ ^dCd0¥ fU¥0¥f 

/tt^ sig rr^¥ ^wpjji' ;^<*Xx^v, 

* ' AXXd v^odsdifjLi¥Oug tfay3- 
aX/a, xai f^^ hdiifff^eh 
d{/o xirSt¥ag. 

*® Kai t\tyt¥ avroTg 
'OflTou &¥ tici\6srt tig 

IX. ^ IvyxaXttrdfitvog 6i 
roug dwdtxa 
[fia&fjrdg aifrov) 

sdMXt¥ ai/rtTg b\)¥afM¥ xai 

i^ouc/av M wd¥Ta rd da/* 


xai ¥6covg Sf^ut/v. 

2 peculiar to Luke. 
' Kai tl*n¥ *)r^hg aWoiig 
Mfjdf V al^trt 
tig rii¥ \ib6¥^ 
fiffn ^dQdo¥ 
firirt r^^ay fi4iTt d^rw 
fAffrt d^v^iO¥^ 

/ifirt d¥d 

dvo yirZtyag tytt¥. 

^ Kai tig Ji¥ &¥ 

Digitized by 




Matthew XTTT. 67. 

Mark VI. 4. 

Luke IX. 

A prophet is not without 

A prophet is not without 

honour, save in his own 

honour, but in his own 


country, and among his 
own kin, and in his 

and in his own house. 

own house. 

" And he did not 

• And he could there do no 

many mighty works there 

mighty work, save that 
he laid his hands upon a 
few sick folk, and 
healed them. 
• And he marvelled 

because of their unbelief. 


because of their unbelief. 
And he went round 
about the villages, teaching. 


X. ^ And when he had called 
onto him his twelve 

he gave them power 
against unclean spirits, 
to cast them out, 
and to heal all manner 
of sickness, and all 
manner of disease. 
2-8 peculiar to Matt. 

• Provide 

neither gold, nor silver, 
nor brass, in your purses ; 

neither two coats, 
neither shoes, nor yet staves : 
for the worknum b worthy 
of his meat. 
** And into whatsoever city 

The Apostles sent forth. 

' And he called 
unto him the twelve, 

and began to send them 
forth by two and two ; 
and gave them power 
over unclean spirits ; 

* And commanded them 
that they should take no- 
for their journey, [thing 
save a staff only ; 

no scrip, no bread, 

no money in thdr purse : 

* But be shod with sandals ; 
and not put on two coats. 

'^ And he said unto them. 
In what place soever 

* Then he called 
his twelve 
disciples together, 

and gave them p<ni>er and 
authority over all devils, 

and to cure 


2 peculiar to Luke. 
^ And he said unto themy 
Take nothing 
for your journey, 
neither staves, 
nor scrip, neither bread, 
neither money ; 

neither have two coats 

* And whatsoever 

Digitized by 




Matthew X. 11. 

auTfi a^tSi htjriy xaxiT 
fitivart mg av i^&X^ijrf. 

12-13 peculiar to Matt. 
^* Kai OS av fjL^ ds^f}rat 

i^u Tfjs 6/x/af 5) rrii mXsug 
sxiivrii exTtvd^ars rhv 
X6vto^h¥ tSjv 

'JTOhuV VflUV, 

^* *A,(i^v Xsyu VfiTv^ 
dvsxTors^ov iffrat yfi 
lohofim xai Tofi6^'^ag 
iv T)/is^cf, xoifficag ij rfi 
'sroKii ixsivp. 

Mark VI. 10. 


fimrs ieag civ e^sX&fjrs 


" Kang av rS^og fiii ds^fl- 

rat hfiag fiv^hi axovgufftv 

bfi&tv, sxvo^fv6itisvoi 


sxrtvd^art rhv 

^ovv rhv v^oxdrot) rZtv 

'ffohutv ufiutv 

tig fiaprv^tov avroTg, 

(*A/Aiiv Xsyu vfA/v, 

dvsxrort^ov torai 

l,oh6fLoig 7) Toiio^^Oig 

sv fifis^if x^iffseag rj rfi 

'7c6\u sxsivp,) 

" Ka; eleX$6vr6g 

sx^ou^av ha 


** Kai dai,(i6via voXXd 

f§fCa>wXoK, xai ^Xtt^ov 

eXai(f} rroXXovg a^^<a<rrovg 

xai ihod'Ttvov. 

Luke IX. 4. 

oixiav ti(fiX6tn^ 


fiivtrs xai 

sxsT&iv 6^ۤX'^(f6e, 

* Kai offot av fi^ ds^ottvrou 


d'ffi rr^g ToXsug 
sxiivr^g rhv 
xovto^rhv d*jrh rbtv 
'jroduv ufiuv d<jrortyd^ar% 
tig fia^rv^tov fcr' alrovg. 

• *E^i§XJ^jiisvot bs 
diyjpx^vro xard rdg xojfLag 


Herod desires to see Jesus. 


* 'Ev kxtiv(^ r(f xat§(p rjxova- 
fv *H^a)3jjg 6 nr^d^x/ig 

Hv dxoiiv *Ijj(roD, 

* Kai iJ^sv' roTg ^at6iv 
aurcD Oxtrog s(friv *lei)dvv7)g 
6 ^aTrtCTTig* auri^ 
^yg^tfjj aero rutv vix^uv^ 
xai did rouro at dvvdjiisig 
ivi^ovtfiv iv av7(p. 

^* Kai ^xovffsv 

6 ISaffiXsvg 'H^oj^jjf, 

^avB^hv yd^ iymro rh 

ovofia auroD, 

xai iXiyev 

on 'leudvvfig 

f> pairrif^uv 

sx vtx^ojv dvhrvjj 

xai did rovro svs^ouffiv 

ai dvvd/neig sv avrf, 

" "AWoi 61 iXtyov Sri 

^ "Hxovtrtv de 

'H^utdrig 6 rer^d^ng rd 


(vT aurov) irdvra, 

xai diri'jro^ti did rh 

X6yi(r$at v^h rivm 

Sri ^JudvvTjg 

ny'i^^T^ ix vtx^Siv, 

® *T^h rivuv ds Sri 

Digitized by 




Matthew X. 11. 

Mark VI. 10. 

Luke IX. 4. 

or town ye shall enter, 

ye enter into an house, 

house ye enter into. 

enquire who in it is 

worthy ; and there abide 

there abide 

there abide, and 

till ye go thence. 

till ye depart from that place. 

thence depart. 

12-13 peculiar to Matt. 

^ And whosoever shall not 

** And whosoever shall not 

• And- whosoever will not 

receive you, nor hear your 

receive you, nor hear 

receive you. 

words, when ye depart out 

you, when ye depart 

when ye go out 

of that house or city, 


of that city. 

shake off the dust 

shake off the very dust 

o/your feet. 

under your feet for 

from your feet for 

a testimony against them. 

a testimony against them. 

** Verily I say unto you. 

Verily I say unto you. 

It shall be more tolerable 

It shall be more tolerable 

for the land of Sodom and 

for Sodom and 

Gomorrha in the day of 

Gomorrha in the day of 

judgment than for that 

judgment than for that 



^* And they went out, and 

* And they departed, and 
went through the towns, 

preached that men should 

preaching the Gospel, 


** And they cast out many 

devils, and anointed with 

oil many that were sick. 

and heded them. 

and healing every where. 

SECTION xxxm. 



^ At that time Herod the 

tetrarch heard 

of the fame of Jesus, 

* And said unto his ser- 
vants, This is John 
the Baptist : he 
is risen /rom the 
dead; and therefore siighty 
works do shew forth^ 
themselves in him. 

** And king Herod 

heard of him ; for 

his name was spread abroad : 

and be said, 

That John 

the Baptist 

was risen fr*om the 

dead, and therefore mighty 

works do shew forth 

themselves in him. 

>* Others said, That it is 

^ Now Herod the 
tetrarch heard of 
all that was done by him: 
and he was perplexed, 
because it was said of some, 
that John 

was risen from the 

• And of some, that 

Digitized by 




Matthew XTV. 

Mark VI. 16. 

Luke IX. 8. 

' HX/a; itrr/r &XXot 6$ IXf yoy 

*HX/ac f^ayii, aXXoiy dt 

on T^oprirfig «ff sTi rwy 

Brt ^^oprirfii ftg rSv 


d|;^a/«v api^fi. 

" 'Axo^tfa; a^ 


» Er-jrfv a^ 'H^oiajj; 

syctf a^ix%^aXi6a 'Icaavvijv, 

^ludvvfiv i/ca d^'gxf ^aX/tfa* 

ouro; (itfTiK' aurij) 

iyclr axovat rotavra ; xa/ 

ny'i^h (»x vfx^wv). 


John the Baptist Imprisoned and Beheaded. 


r^y 'Iwdyyiiy fdfiffiv 

aOr^y iy t^ ^vXaxfi 

(<t/X/^flrou) rou A3«XpoD 

* "EXiysyyd^aOrf) o *lwdy- 
yjj; 06x f^e«r/y 

tf^o/ «;^siy auT^y. 

* Ka/ SfXftfy aur^y d^o- 

rlv o;^Xoy, Srt 

Oii ir^ofrirTiv avrhv fTp^oy. 

Tov *H^<adov 

a^offniKai sx^drriaiv 

rhv 'Iwdcyyjjy, xai ihriaiv 

ahrh iv fuXaxp 

dtd ^H^udtdda riif yvvaTXa 

^iTJ^irov rou adsXpov 

avroD, Srt auiiiv eydjtiriffsv 

" *'EX«y8y yd^ 6 ^ludvvrig 

rj5 ' H^ufdp En obx t^tffr/v 

6ot i^tiv rj)y yma7xa. 

Toij dbikfov ffov, 

" 'H 3g 'K^atdtdg ivst^sv 

aitrfi xai ridtKty ahrhv diro- 

xrc/t^a/, xai ohx ijSuyaro* 

*^ ' O yd^ ' H^w^jjc l^oCg/ro 

riy 'iwdyyjjy, »/3&;^ auriy 

dvh^a dixatov 

xai aysoVy xai (fvv$Tfi^t/ 

aur(fy, xai dxovffag avrov 

^oXXdb sToht^ xai rjdtug 

aurou fjxoue¥, 

" Kai ysvo/iivrig fifii^ag 

svxat^ov, 6r8 *Jl^(adfig 

roTg ysv$(fioig 

avTOu dfPjrvov I'xoifi^v 

roTg fisytffrottfiv aurou xai 

Digitized by 




Matthew XTV. 

Mark VI. 16. 

Elias. And others said, That 
it is a prophet, or as one 
of the prophets. 
*• Bat when Herod heard 
thereof, he said, It is John, 
whom I beheaded : 

he is risen from the dead. 

Luke IX. 8. 

Elias had appeared ; and of 
one of the old [others, that 
prophets was risen again. 
• And Herod 
said, John 

have I beheaded : but who 
is this of whom I hear 
such things? and he desired 
to see him. 

John the Baptist Imprisoned and Beheaded. 

^ For Herod had 

laid hold 

on John, and bound him, 

and put him in prison 

for Herodias* sake, 

bis brother Philip^s wife. 

^ For John said unto 
him. It 18 not lawful 
for thee to have 

* And when he would have 
put him to death, he feared 
the multitude, because they 
counted him as a prophet. 

* But when 

Herod*8 birth-day 
was kept. 

** For Herod himself had 

sent forth and laid hold 

upon John, and bound him 

in prison 

for Herodias* sake, 

his brother Philip's wife : 

for he had married her. 

^* For John had said unto 

Herod, It is not lawful 

for thee to have 

thy brother's wife. 

*• Therefore Herodias had 

a quarrel against him, 

and would have killed him ; 

but she could not : 

~ For Herod feared 
John, knowing that 
he was a just man 
and an holy, and observed 
him ; and when he heard 
him, he did many things, 
and heard him gladly. 
^ And when a convenient 
day was come, that 
Herod, on his birth-day, 
made a sapper to his lords. 

Digitized by 




Matthew XIV. 6. 

*H hi 

^6g fLoi^ fii<ftv, ihi 

• Kai Xu^hig 
^a(»\ius dtSt, rovi 
B^xovi xai roD; cn/v- 

*• Kai mfi'^ag 

d^sxffdXttnv ^lorayvfjy 

iv rfi fuXaxf, 

" Kai rivs^&fi i xi^aXj) 

avrou M nrhaxi xai i66^ 

rf) xo^a<f/(f)j xai 


rfi fiv^r^i ahrrii. 

Mark VI. 21. 

f^'^i X^'^do^oig xai r^tg 
cr^wro/ff Tf^g TaXiKaiag^ 
" Kai ikikdoii^g rfjg ^u- 
yar^hg auTTJg rfjg ^H^udtd- 
dog xai 6^^fi(fafiivfig^ 

fi^(fi¥ rfi *H^<adp xai 

roTg iryvavaxtifiivotg, 'O dt 

paffiXiug sffTiv rip xo^affi(f) 

A7rri(f6¥ fit 9 idv ^fX^;, xai 

d<t)(fu ffor 

«« Ka; 

w/jLOOiv aitrji In 

3 idv fhi a/rfiiffig duiffu 

ifot i'ug Ti/iitffoug rr^g 

fiadiXiiag fiou, 

■* Kai i^t\6ovffa 

tlnnv rfi firiT^i altrrig T/ 

a/rTjcujiiat ; i dt 

iT^i¥ Tijv xi^aX^¥ 'Iwavvou 

rod /Saflrr/^ovroff. 

•* Kai %}6ik6oZ6a^\t&\ig 
fiird (f'ToudTJg ^^hg r6¥ j3a- 
(T/Xfia firrjifaro 'Kiyoxitta 0i- 
Xw ha 

t^avr^g dfg fioi 
M 'jrhaxt njv xf^aX^v 
*l($id¥¥o\) roZ jS-xTT/tfToD. 
*• Kai ^tXv^og yi¥6fit¥og 
6 PatftXsug d/d roOf 
S^xovg xai rovg 
d¥axiifjA¥o\jg ohx i)^gX9j(nv 
d&irfjtfat avr^¥, 
•^ Kai iv^ug d'Toffn/Xag 
6 pafftXivg ff^nxouXdro^a 
lmra^t¥ s¥iyxat 
TTJK Xf^aX^v ahrov, 
«• Ka; dm\6iiv 
dTsxtpdX/ffiv avrhv 
€¥ rfi ^uXax^, 
xai ilvtyxi¥ r?i¥ xt^oeXi)y 
avrov M vi¥axt xai ib(ax%9 
ahr^¥ r(f> xo^aff/^, xai rh 
xo^dffto¥ idoifXt¥ avr^¥ 
rfi fifir^i aifrtjg. 


Digitized by 




Matthew XTV. 6. 

the daughter 
of Herodias 
danced before them, 
and pleased Herod. 

' Whereupon 

he promised with an oath 

to give her 

whatsoever she would ask. 

* And she, being 

before instructed of 
her mother, 


Give me here 

John Baptist^s head 
in a charger. 
* And the king was 
sorry: nevertheless for the 
oath's sake, and them 
which sat with him at meat. 

ho commanded it 
to be given her, 
*® And he sent, and be- 
headed John in the prison. 
** And his head was brought 
in a charger, and given 
to the damsel : and 
she brought it to her 

Mark VI. 21. 

high captains, and chief 
estates of Galilee ; 
^ And when the daughter 
of the said Herodias 
came in, and danced, 
and pleased Herod and 
them that sat with him, 
the king said unto the 
damsel. Ask of me what- 
soever thou wilt, and I will 
give it thee. 
he sware unto her, 

Whatsoever thou shalt ask 
of me, I will give it thee, 
unto the half of my kingdom. 
'^ And she went forth, and 
Btdd unto her mother, What 
shall I ask? And she 
said. The head of John 
the Baptist. 

'^ And she came in straight- 
way with haste unto the 
king, and asked, saying, 
I will that thou give me, 
by and by in a charger, 
the head of John the Baptist. 

*• And the king was ex- 
ceeding sorry ; yet for his 
oath's sake, and for their 
sakes which sut with him, 
he would not reject her. 
^^ And immediately the 
king sent an executioner, 
and commanded his head 
to be brought : 
and he went and be- 
headed him in the prison, 
■• And brought his head 
in a charger, and gave it 
to the damsel : and the 
damsel gave it to her 


Digitized by 




Matthew XIV. 12. 

oS fiM^ral avrou 

Maek VI. 29. 

•• Ka^ axovffavrsi 

xai rj^av rh 'xrZfia abrov 
xai t07jxav aurh h /Avti/Mtltf), 


Kai MSvrsi 
&^yytt\a¥ rj5 'ifjtfov. 

The Return op the Apostles. 

** Kai (fwdyowai ot 
airicTokoi ^^hi rhv *Ififfovv, 
xai a^rjyyeiXav avrfi 
'X'dvra o<ra iTotriaav 
xai S(fa id/da^av, 
*^ Kai Xeyu avroTi 
Asvrt ufitTg avroi xar 
ibiav tii e^ri,(iov rovov 
Kai dvava\j<ra(f68 hXtyov, 
^Hffav yd^ oi i^^6/iivoi 
xai oi u^dyovrii toXXo/, 
xai oudf fayit^ cO- 

^® Kai i;flro<rr^s-vJ/avrf; oi 
d/fjyri<fd¥ro aurf> 
E(fa t'sroififfav. 

Christ Feeds Five Thousand with Five Loaves and Two Fishes. 


Axovffag 6s 6 'iriffovg 
dvs^tti^<n¥ sxtihv h 
r\o/(f) sig i^tjfiov roToy 
xar ihiar 

xai dxovtfavrtg ot o^Xoi 

Tlxo\ovhj(favaifr(f) '/ti^fi d^rh 
ruv "iroXsuv, 

** Kai i^t\6ojv (6 *l7i(Tovg) 
sTdsv ^o\vv o;^>.oi', xai 

** Kai d^ri\6ov 
sig i^fifiov r&jTov 
rtjj 'jrKoiffi xar ihiav. 

^ Kai tJdov auroug 
bvdyovragxai lyvwttav 'S'oX' 
\oiy xai '^sZ^fi d^rh 'sraffuv 
rufv ToXscav ffuAd^afiov ixs? 
xai ^^o^X6ov avTOvg* 
{xai (rvvijXhv 'sr^hg aurov.) 
»* Kai JggXtfwv tTdsv 
(o *lr}(fo\jg) ToXvv o^Xoy xai 

*® Ka^ TaoaXa^uv auroitg 
bin'/ui^r^ttsv xar ihiav 
{sig ro^ov s^Pifiov) 

sig mXtv xaXou/^&fvtjv 


*^ Oi b\ oy\ot yvSvrtg 

rixoXov^T^tfav aur^, 

xai dTods^dfisvog avroug 

Digitized by 




Matthew XIV. 12. 

" And his disdples 
came and 
took np the body, 
and buried it, 

Mark VL 29. 

** And when his disciples 
heard of it, they came and 
took tip his corpse, 
and hiid it in a tomb. 

Luke IX. 

And went 
and told Jesus. 


The Return of the Apostleb. 

^ And the apostles [gether 
gathered themselves to- 
unto Jesus, and told him 
all things, both what 
they had done, 
and what they had taught. 
'^ And he said unto them, 
Come ye yourselves i^art 
into a desert place, and 
rest a while: for there were 
many coming and going, 
and they had no leisure 
so much as to eat. 

*® And the apostles, 

when they were returned, 

told him 


Uiat they had done. 

Christ Feeds Five Thousajno with Five Loaves and Two Fishes. 

^' When Jesus heard of it 
be departed thence by 
ship into a desert place 
apart : 

And when the people 
had heard thereof, they 
followed him on foot 
out of the ciiies. 

'* And Jesus went forth 
and saw a great multitude^ 

•• And they departed 
into a desert place 
by ship privately. 

^ And the people saw them 
departing, and many knew 
him, and ran afoot thither 
out of all cities, and outwent 
them, and came together 
unto him. 

^ And Jesus, when he came 
out, saw much people, 

10 And he took them, 
and went aside privately 
into a desert place 

belonging to the city, called 


** And the people, when 

they knew it, 

followed him : 

and he received them, 

Digitized by 




Maithew XIV. 14. 

rovg a^^ut^rouf avruv, 
^* 'O-vJ/za^ de yttofiivtig 


tva &inX$6vrts f/; ritg 
xw.aa; ajyo^d<su<si¥ 

" *0 3g *Ififfovg iJ-sTfv 
avroTg Ov ;^f»/av t^ovffiv 

^* O/ dt Ksyovfftv aiir^ 
rsvn a^rovg xaidvo i^^vag. 

See V. 31. 

^' *0 ds tT^iv ^sosTi 
fLoi Sds avTovg. 
*» Ka/ xsXtv(fag 
roug o^Xovg avaxXi&riyai 

Mark VL 34. 

or/ {(Tuy ug ^foCara 
A^4 s;^oyra ^o//i&sva, 

di6d<fKm avToitg ToXkd, 

of^a^ croXXjj; ysvofiivrig 

9r^onX66vrsg avrtfi 

0/ fJkadfirai aurov 

Xsyovfftv Srt 

i^f^og i<rri¥ 6 roVo^, 

xa! rjdri eS^a toXX^* 

•• ' A'!r6\v(fov auro6j, 7va 

diri>J6¥Tig stg rovg xuxX^ 

dy^vg xai 

x<a/Jkag dyo^dtfutftf 

iavroTg (a^rou;) 

r/ (ycbg) fdyutftv (oux l;^ou- 


*' * O 3i droxp&iig tt^mv 


ASrt avroTi ufitTg ^ayiTv. 

Ka/ Xiyoutf/v aiir^ *A^sX- 

^ovrs^ dyopdffCit)fi,iv dtim^tea¥ 

hiaxocidtv a^rovg^ 

xai d(affofisv avroTg fayi7\f, 

•• *0 3i Xsyti auroTg 

USffoug a^rovg 6%«r« ; 

ucraysrs 73irs. 

Ka/ yvw«^ Xiyovfftv 

UsvTtj xai 6vo iy<^dvag. 

See v» 44. 

^' Ka/ iirira^iv ahrotg 
J avaxXTka/ ^ai^a; 
1 ^i//xwoV/a cx^fiToftia 

Luke IX. 11, 

fXaXsi auro/i; ^s^/ 
r?f fiaff/Xstag rov 0goD, 
xa/ rouff ;^ff/ay e^ovrag 
^i^a'srtiag tdro, 

i/Gfc«^a rj^^aro xXivtiV 
v^offsX66vTig di 
01 dcj^sxa 
sJ'sroy a6r^ 

' AicoXmcov rh¥ o;^Xoy, 7va 
^oofufevrsg sig rag xuxXy 
X(afiag xai rovg dy^oug 
xaraXvffoifftv xai tu^ufftv 
svttftrtfffiSfy on 

Sds iv s^fi/J^(f) roTtfi stfjuiv, 
»» Elmv dh 
'T^hg aifrovg 

Aon avroTg ^ayih vfiiTg» 

O/ ds iJ^av 

Oux 6iaiv rtfih vXttbv fl 
'xrsvn a^rot xai i^^Ug dvOy 
si firirt iro^tvOevng tifLiTg 
dyo^daot)/Mtv tig ^dvra rb¥ 
Xahv rovro¥ ^^d/tiara. 
" "Htfay yd^ ixni d¥6^sg 

EJ^€¥ 6€ v^hg rovg jm^a^tirug 
avrov KaraxXivars avrovg 
xXitfiag dm Tsvr^^xovra. 

Digitized by 




Matthew XIV. 14. 

and was moyed with 
compassion towards thou, 

and he healed 

their sick. 

^* And when 

it was evening, 

his disciples came to him, 


This is a desert place, and 

the time is now past : 

send the multitude away, 

that they may go into 

the villages, and buy 
themselves victuals. 

** But Jesus said 

unto them. They need not 

depart ; 

give ye them to eat. 

^' And they say unto him, 

We have here but 

^Ye loaves and two fishes. 

Seev. 31. 

^ He said. Bring them 
hither to me. | 

'* And he commanded 
the multitude to sit down ' 

Mark VI. 34. 

and was moved with 
compassion toward (liem, 
because they were as sheep 
not having a shepherd : 
and he began 
to teach them many things. 

^ And when the 

day was now far spent, 

his disciples came unto him, 

and said, 

This is a desert place, and 

now the time is far passed : 

^ Send them away, 

that they may go into 

the country 

round about, and into 

the villages, and buy 

themselves bread : 

for they have nothing to eat. 

'^ He answered and said 
unto them, 

Give ye them to eat. 
And they say unto him. Shall 
we go and buy two hun- 
dred pennyworth of bread, 
and give Uiem to eat ? 
^ He saith unto them. 
How many loaves have ye ? 
go and see. And when 
they knew, they say. 

Five, and two fishes. 

Luke IX. 11. 

See V. 44. 

^ And he commanded them 
to make aU sit down 
by companies 

and spake unto them of 
the kingdom of G^d, 
and heaJed them 
that had need of healing. 
*■ And when the 
day began to wear away, 
then came the twelve, 
and said unto him. 

Send the multitude away, 
that they may go into 
the towns and country 
round about, and lodge, 
and get 
victuals : for we are 

here in a desert place. 
" But he said 
unto them, 

i Give ye them to eat. 

And they said. 

We have no more but 

five loaves and two ^hes ; 

except we should go and 

buy meat for all 

this people. 

" For they were about 

^Ye thousand men. And 

he said to his disciples. 
Make them sit down 
by fifties in a company. 

Digitized by 




Matthew XIV. 19. 


tig rh^ ov^avhv yjuX^ijaiiy, 
xai xXdffag 
iduKiv roTg fJM^raTg 
roijg a^rovg, oi di fiahirai 
roTg o;^Xo/^. 

■® Ka/ spayov vdvng 
xai Jyo^raiT^ijtfay, 
xai fj^v rd *iri^ic<ftZov 
rSi¥ xXatfflfdrw 
d<adsxa xo^/you; ^\i^itg, 

" O/ ds t^hvrsg ^ffav 

&vd^tg itni 


X^S^i yvva/xw xai toi* 

Mark VT. 39. 
iiri rtfi x^^ii^ X^^V- 

*® Ka/ aH^tffav 'x^tfiai 

r^actaly xard txarh 

xai xard 'jrtvTfixovra, 

*^ KaiXa^iiiv 

roOc ^fi'« &^Tovg xai rou; 

duo /;^tfua; avaCXi-sJ/a; 

tig Thv ov^aph¥ tv\6yri<fiv^ 

xai xaTix\a(fsv roug &^o\tg 

xai idldov ToTg fMt^TaTg 

ha ra^ari&StCiv 


xai Toug dvo /;^tfua^ 

i/tii^/(ftv iraci¥, 

*• Kai t^ayov vdvrtg 

xai ixo§rd<r6fiffar 

*» Kaifi^af 


d(aitxa xofhca¥ 9r\fio(afi,aTa 

xai d^6 Tuv Ix^uoi¥, 

** Kai ^ca¥ 0/ ^ayovrtg 

Toxig a^ou^ 

fl-iyrax/tfJ^/X/o/ &¥h^ig. 

LUKK IX. 15. 

^* Kai i^fi(fa¥ ourw; 
xai dvfxX/vav d'za¥rag. 

*• AaQu¥ 8s 

roug fl-iwf oi^oug xai roug 
duo }x'^{fag, &¥aZKi'>l^ag 
tig rb¥ ou^a¥b¥ tuX6yr,^¥ 
auroug xai xarsxXafftp, 
xai sdidou roTg /JAi&v^raTg 
r(P ^x^'V' 

*' Kai 8fayo¥ 
xai fyo^rdihi^a¥ rd¥rtg, 
xai ^^Ai rh 'n^iffgtuaa¥ 
auroT;, x\a<r/Mdroi¥ 
x6ft¥0i dutdsxa. 


** Kai fudiug ^¥dyxanv 
(6 *Ifi(foug) roug fia^firdg 
i;iCfi¥ai tig ^\oTo¥ 
xai v^odyii¥ aurh 
tig rh 9ri^a¥^ 

iOtjg ou d^oXuffp 

roug S;^Xou^, 

*• Kai droXuifag 

roOg oxXoug AmCjj 

tig rh 0^0^ xar idiav 


*0^iag 6f ytvoflkivTii 

Christ Walks on the Sea. 

I ** Kai tu&ug ^¥dyxafft¥ 
roug fia6firdg aurou \ 

f/xC^va/ tig rh 'srXoTo¥ ! 

xai 9r^odyti¥ 
tig rh 'JFi^a¥ 

'itag aurhg dwoXuts 

rh¥ S;^Xov. 

*• Kai d'jrora^dfisvog 

auToTg d^/rrjXhv 

tig rh o^otf 


** Kai 6->\f/ag yiVO/Ji,ivrig 

Digitized by 




Matthew XIV. 19. 

on the grass, 

and took 

the fixe loaves and the 
two fishes, and looking up 
to heaven, he blessed, 
and brake, and 
gave the loaves to his 
disciples, and the 
disciples to the multitude. 

^^ And they did all eat, 
and were filled : 
and they took up of 
the fitigments that remained 
twelve baskets full. 

^ And they that had eaten 
were about 
five thousand men, 
besides women and children. 

Mark VI. 89. 

upon the green grass. 

*® And they sat down 

in ranks, by hundreds, 

and by fifties, 

^ And when he had taken 

the five loaves and the 

two fishes, he looked up 

to heaven, and blessed, 

and brake the loaves, and 

gave them to his 

disciples to 

sot before them ; 

and the two fishes divided 

he among them all. 

*■ And they did all eat, 

and were filled. 

*■ And they took up 

twelve baskets full of the 
fragments, and of the fuhes. 
^ And they that did eat 
of the loaves were about 
five thousand men. 

Luke IX. 15. 

^^ And they did so, and 
made them all sit down. 

*• Then he took 

the five loaves and the 

two fishes, and looking up 

to heaven, he blessed them, 

and brake, and 

gave to the 

disciples to 

set before the multitude. 

^^ And they did eat, 
and were aJl filled : 
and there was taken up of 
firagments that remained 
to them twelve baskets. 


•■ And straightway Jesus 
constrained his disciples 
to get into a ship, 
and to go before him unto 
the other side. 

while he sent 

the multitudes away. 

" And when he had sent ' 

the multitudes away, 

he went up into 

a mountain apart to pray : i 

and when the evening was ^ 

(.'hrist Walks on the Sea. 

! ** And straightway he | 

I constrained his disciples ' 

to get into the ship, \ 

and to go to 

the other side , 

before unto Bethsaida, 

while he sent 

away the people. \ 

*• And when he had sent 

them away, 

he departed into 

a mountain to pray. 

*^ And when even was 

Digitized by 




Matthew XIV. 23. 

vvb rsav xvfidruv f v ySi^ 

ivavriog h avgfiog, 

■* Tiro^ ^s puXaxfi 

^^hg avrovg (o 'ir^ffoug) 

*• Ka/ tdovrts aurhv ot 

ira^d^$fl<fav Xiyoiri^ 
Ers ^d^radfid itfrtv^ xai 
d^h rQv 9^Cov ix^^av. 

avToTg 6 'ititfoug 

28-31 peculiar to Matt. 
*" Ka/ dva^dvruv avrStv 
i/g rb tXoTov 
ix&xaatv h &¥Sfiog, 

33 peculiar to Matt. 
** Kai d/w^f^dffavrig 
jjXtfoi' iig rri¥ yriv 

^ Kal 

sTiyvSvng aMv oi 
dvd^tg roD rSTfiv ix^hov 
dTstfrfiXav tig JXjjv rri\ 
xt^iyju^O}/ ixtivfivy xxi 

Mark VL 47. 



rh wXoTov 

iv fiiatfi Tfig ^aXagt/fig, xai 

avrhg fjkSvog M trig ytig, 

*• Ka/ id^v auToug 


h rfi iXau¥fi¥f y v yd^ 

6 dvtfiog havrtog avToTg^ 

T«^/ nrd^rriv ^uXaxjJy 

Tiig vvxrhg i^x^rni 

v^hg avroug 

<rf ^/^arwv M rrjg ^aXd(f(frig. 

Ka/ n^tXsv cra^iXtfs7V auro6^' 

*• O/ ^8 idSvTsg avTh¥ 

fip'xa.ToZvra M rijg 


^dyratfiita sJvaty xai 


^ Ildvrfg yd§ aurbv t7do¥ 

xai ira^dy^J^aav, 

Kai s(/$\jg iXdXfiffiv 

fjkiT avrStVj 

xaJ Xiyst avroTg 

0a^tff/rs, Byd tifit, 

" Ka; d^iQfi 

ir^hg ahroxfg slg rb taoTov, 

xai lx6'xa(fiv 6 dvifiog' 

xai X/ay ix Ti^ttraov 

iv savToTg iJ/Vrairo. 

(xai s6avjiia^0¥.) 

** Oil yd^ ^¥fixa¥ sri ro/g 

d^rcig' ^v yd^ auTaf¥ 

rj xa^dia 'jnTu^u^hri. 

^ Kai diaxt^d0a¥rsg 

^X^oy M rrjy yti¥ 


xai 'ff§offcij^/j,iff&fj(ra¥, 

•* Kai «§iXtfow-wv avTSf¥ 

ix Tov tXo/ov iv$ug 

iTiy¥6vrtg auriy 

;^weay iX8!vri¥ fj^^avro 


Digitized by 




Matthew XIV. 23. 

come, he was there alone. 
^ But the ship was now in 
the midst of the sea, 

tossed with waves: 

for the wind was contrary. 

^ And in the fourth watch 
of the night Jesus went 
unto them, 
walking on the sea. 

*• And when the disciples 
saw him walking on the sea, 
they were troubled, 
saying, It is 

a spirit ; and they cried out 
for fear. 

^ But $traightumy Jesus 

tpdke unto them, 


Be of good cheer : it b I ; 

be not afraid. 

28-31 peculiar to Matt. 
^ And when they were come 
into the ship, 
the wind ceased. 

33 peculiar to Matt. 
^ And when they were 
gone OTer, they came into 
the land of Oennesaret. 

** And when 

the men of that place 
had knowledge o/'him, 
they sent out into 
all that country 
round about, 

Mark VI. 47. 


the ship was in 

the midst of the sea, 

and be alone on the land. 

^ And he saw them 

toiling in rowing : 

for the wind was contrary 

unto them : 

and about the fourth watch 

of the night he cometh 

unto them, 

walking upon the sea, and 

would have passed by them. 

*• But when they saw 

him walking upon the sea, 

they supposed it had been 
a spirit, and cried out : 

*• For they all saw him, 
and were troubled : 
and immediately he 
talked with them, and 
saith unto them. 
Be of good cheer : it is I ; 
be not afraid. 

•* And he went up 
unto them into the ship ; 
and the wind ceased : 
and they were sore amazed 
in themselves beyond mea- 
sure, and wondered. 
•■ For they considered not 
the miracle of the loaves : 
for their heart was hardened. 
** And when they had 
passed over, they came into 
the land of Grennesaret, 
and drew to the shore, 
** And when they were come 
out of the ship, straightway 

knew him, 
•* And ran through 
that whole region 
round about, and began 


Digitized by 



Matthbw XIV. 35. 


•• Kai ra^ixdXou¥ 
avrhv iva fi6yov d^6tt¥rai 


xai iffot ^'v|/ayro 

Mark VI. 55. 

M Toti x^aCdrroig 

roug xaxSti t^ovrag 

Ti^ifi^uv i^ov ijxouov 

or/ iXsTiffT/K 

•• Ka/ MToy oiv stoivo^utro 

tii xiafMJtg i) f/; T^Xf/; 

15 ils dty^ou;, iy ra/g 

ayo^aTg iri6i<fav roitg dtrh- 

vovvrag, xai Ta^sxaXouv 

avrhv iva xotv 

rov x^a<nrs3ou roD tfiarhv 

avrov d-^ojvrou* 

xai 8<foi dv ri^rrovro avrov 



SECTION xxxvni. 

Jrsus Reproves the Pharisees. 


* Ton ^P06e^^o¥rai rf) 
*l9}tfou 0/ drh *ls^o<roX{ifA(av 
y^afifianTg xai ^a^i6atoi 



^ Kai avvdyovrai T^hg j 
aMv I 

0/ ^a^t(faj0t xai r/vtg ruv 
yoa/ti/UMTteov iXUvng dvh I 

* Kai id6¥rig rivdg rutv , 
/Jka^rirw alrou xoivaTg 
X^^^iVj roDr* i€riv dvi^rrosg, 
Miowag rovg a^ovg, 

• O/ yd^ ^a^tffaToi xai 
vd^ng OS *Iou6a?bt sd¥ fi^ 
*rvyii»fi vz-sj/toyrai rdg 

rovvTtg r^v ^a^ddotfiv rSiv 

* Kai dit dyo^ag id¥ fjkij 
fiaTrhuvrat ovx MiovtriVj 
xai aXka 'iroXXd itfrtv 

a Ta^iXaCov x^rfT'v, jSccir- 
Ttftfioitg Torti^/uv xai gi<r- 
ruv xai ;^aXx/a;y xai 

• Kai sfTt^uruffiv avrhv o/ 

Digitized by 


Matthew XIV. 35. 

and brought unto him 
all that were diseased ; 

^ And besought him 
that they might 
only touch the 
hem of his garment : 
and as many as touched 
were made perfectly whole. 


Mark VL 56. 

to carry about in beds 
those that were sick, 
where they heard he was. 
*• And whithersoever he 
entered, into villages, or 
cities, or country, they 
laid the tdck in the streets, 
and besought him 
that they might 
touch if it were but the 
border of his garment : 
and as many as touched him 
were made whole. 




^ Then came to Jesus 
scribes and Pharisees, 

which were of Jerusalem, 

SECTION xxxvni. 

Jesus Reproves the Pharisees. 

^ Then came together unto 
him the Pharisees, and 
certain of the scribes, 
which came firom Jerusalem. 

* And when they saw some 
of his disciples eat bread 
with defiled, that is to say, 
with unwashen hands, they 
found fault. 

' For the Pharisees, and 
all the Jews, except they 
wash their hands oft, eat 
not, holding the tradition 
of Uie elders. 

* And when they come 
firom the market, except 
they wash, they eat not. 
And many other things 
there be which they have 
received to hold, as the 
washing of cups, and pots, 
brazen vessels, and of 

* Then the Pharisees and 

Digitized by 





» A/A Tl 

0/ fjM&firai ffov 

oh yd^ vi^rrovrai 
rdg %«/Ja; aitroiv 
irav &^rov MIotHftK 
• *0 3f drox^t6iig iT^mv 

Aid Tl xai bfjkni Ta^aCa/vc- 
Ti n)y ivToX^¥ rou OfoD 
did riiv va^dho^tv 

* *0 ydp 0fhg (iwr«/Xaro 
Xiyftiv) si'jrsv Tifia rhv ^a- 
rf^a xai r^v firirs^a, xai ' O 
xaxoXoySfv irart^a rifiriri^a 
^a¥dr(f) rsXivrdrw 
« 'TfisTg dh Xiysn ""Og civ 

S idv i^ ifiov 

xai ov fiii 

rifiriasi rhv 

vari^a avrou ij n)y firiri^a 


' Ka/ rixv^<affari 

mabk vn. 6. 

4>a^/tfa/o/ xai oi y^afi/JMr- 
tTg Aid rl ou ^n^ivaroZaiv 
01 fJM^rai <rou xard r^v 

fa^dbo^iv ruv ^^fffCur«^«v, 

xoivaTg XH^'^ 
Miovtfiv rhv a^rov ; 

• *0 3? {dfox^Mi) ilmv 
avroTg KaXug i^^o^rirsviftv 
*K(fatag ^i^i vfim rm 
\iiFox^iT(!iv ; «; yiy^airrau 
Olrog "Kxihi roTg yiiktciv 
fM riiMJ.^ n 6h xa^dia aii" 
ruv To^^oi dve^ti d*K ifMv' 
^ Jddrfiv ds ffiCovrai fjkt 
diddtfxovng didaffxaXiag 
ivrdXfiara dvd^ut'iFm. 

• 'AfflTltf 

rr^v ivroyJ^v rou 0«oD 
x^anii't riiv vapddotriv 
roiv dv&^ui^uv, (pavTifffiovg 
^iOTuv xai vorr^^im xai 
aXXa va^ofUia roiavra 
'ToWd Toitirs.) 

• Ka/ tXiytv aiiroTg Ka- 
Xojg dhr$Trt riiv svroXiiv rov 
0coD, Ua rijv Ta^ddoffiv 
vfiatv rti^TiffTirt, 

** Mftiutf?^ ydp 

tJ^ev Tifia rhv 'irari^a <rov 

xai riiv /inri§a (fov, xai *0 

xaxoXoyStv ^ari^arjfifjri^a 

^avdrtfi rsKtvrdroti, 

" *TfJktTg dk Xtyirt *Edv 

«7flrij ai'tff ftwof rfi var^i 

fj rfi fifir^i Ko^iavj 

S sffriv du^ovj 

S idv s^ i/jfOv 


" Kai ovxsri d^itrs avrhv 

ovdiv ^oiriffai rp 

var^i (^avrov) 5j rji fifir^i, 


" ^ Axv^oZvrsf rhv 


Digitized by 




Matthbw XV. 1. 

Mark VH. 5. 



' Why do thy disciples 
transgress the tradition 
of the elders ? for they 
wash not their hands 
when they eat bread. 

' But h^ answered and said 
unto them, 

(See V. 7.) 

(See V. 8.) 

(See T. 9.) 

Why do ye also transgress 
the commandment of God 
by your tradition ? 

^ For Grod commanded, say- 
Honour thy &ther and 
mother: and, He that c^irs- 
eth fiither or mother, 
let him die the death. 

• But ye say. Whosoever 
shall say to his father, or 
his mother. It is a gift, 

by whatsoever thou mightest 
be profited by me, 

* And honour not his 

father or his mother, 
he shall be free. 
Thus have ye made 

scribes asked him, i 

W)iy walk not thy disciples 
according to the tradition { 
of the elders, but 

eat bread 

with unwashen hands? 
' He answered and said 
unto them. Well hath 
Esaias prophesied of you 
hypocrites, as it is writ- 
ten. This people honoureth 
me with their lips, but 
their heart is far from me. 
^ Howbeit, in vain do they 
worship me, teaching for 
doctrines the command- 
ments of men. 

* For, laying aside the 
commandment of God, 
ye hold the tradition 

of men, as the washing 
of pots and cups : and 
many other such like things 
ye do. 

* And he said unto them, 
Full well ye reject the 
commandment of God, that 
ye may keep your own 

^^ For Moses said, 

Honour thy father and thy 

mother; and. Whoso curseth 

father or mother, 

let him die the death : 

^^ But ye say. If a man 

shall say to his father or 

mother, It is Corban, 

that is to say, a gift, 

by whatsoever thou mightest 

be profited by me ; 

he shall be finee. 

^ And ye sufier him no 

more to do ought for his 

fiither or his mother ; 

" Making 

Digitized by 




Matthew XV. 6. 

^ 'Twox^/ra/, xaXoig 
fT^of ^rsutfiv ^i ufjkojv 

® ('Eyy/^i/ fioi) 6 Xahg 
oZrog (r^ tftSfiari avTOJV 
xai) roTg ^si\iff/¥ fi.% 
rtfiqk^ 71 dt xa^dia avrStv 

• Mdrniv hi Movrai fit 
d/dd(fxo¥rfg bthacxcOJag 
ivrdXfiara dvd^oj^w, 

rhv o%Xov 
tl'^rtv avroTs 
'Axoufri xai 
" Ov rh 

rh (frifia 

xot^oT rhv div^^u'^ov aXXA rh 

8xiro^iv6fi9vov ix roD dro- 
fjkarog, roZro xoivoT 
rhv av^^ttivov. 

12-14 peculiar to Matt. 

*' ^A^rox^ihig de 

Ilsr^og tl'^tv a\iT((i 

^^daov nfih r^v ira^aCoX^i'. 

" 'O 5i ('IijtroD;) eTWsv 

'Ax^9)y xa/ \ifJ*iTg dobvirai 


*^ 06 votrn 6rt ^av rh 


stg rh (frSfia 

tig rriv xo/X/av ^ut^tTxai 
iig dptb^uva IxCccXXsra/ ; 

Mark VIL 13. 

X^oi' roZ 0«oD 

rji ira^aUati \)fim 

p ipa^th(axari, Ka) ^a^S- 

fAOta rotaura ToXKd To/f ^f . 

See T. 6. 


See y. 7. 

^* Ka) 'jr^offxaXtffdjiitvog 

TaX/y riv o^Xov 

iXtytv auroTg 

'Axovffari fiov 'xdvrtg xai 


** Ohhiv ittriy t^eahv 

ihvo§tv6iityo)i ttg 

ahrhv S duvarai 

cci>rdv xoimdar dXXob rd 

fx roD dt^^d^ov 

ix^o^tuSfitva {dv altroij)^ 

fxti^d i<rrtv rd xotvovvra 

rhv a¥$^OiTov, 

*• (E7 ng tyu ura dxoltiv 


*' Kal Srt ti(ffiX6tv ttg 

oTxov d^h row o;^Xou, 

fTfi^ol>rot)v avrhv 

01 fia^firai avrov 

r^v flra^aCoX^v. 

*• Ka/ Xiyti avroTg 

Ourojg xai ufitTg dtthnroi 

i(fri ; 

ov voiTrt Srt 'jrav rh s^m- 

hv tfffro^tuSfJkivov 

ttg rhv av^^btwov ou 

dvvarai aurhv xoivoxtai^ 

*• "Or/ o\)X tt6iro^s\itrat 

ahrov ttg rjjv xa^hiav d\X* 

ttg r^v xo/X/av, xai ttg 

rhv dfsd^SJva txTo^tvirui, 

Digitized by 




Matthew XV. 6. 

the commandment of God 
of none effect by 
your tradition. 

' Ye hypocrites, well did 
Esaias prophesy of you, 

* This people draweth nigh 
unto me with their mouth, 
and honoureth me with 
their lips ; but their heart 
is far from me. 

* But in yain they do wor- 
ship me, teaching for doc- 
trines Uie commandments 
of men. 

^^ And he called 

the muUUude^ 

and said unto them, 


and understand : 

" Not that which 

goeth into the mouth 
defileth a man ; but that 
which Cometh out of the 
mouth, this 
defileth a man. 

12-14 peculiar to Matt. 

** Then answered Peter 
and said unto him, Declare 
unto us this parable. 
^* And Jesus Mid, 
Are ye also yet without 
*' Do not ye yet understand 
that whatsoever 
entereth in at the mouth 

goeth into 

the beUy, and is cast out 

Mark VU. 13. 

the word of God 
of non effect through 
your tradition, which ye 
have delivered : and many 
such like things do ye. 
See V. 6. 


See V. 7. 

** And when he had called 
all the people unto him, 
he said unto them. 
Hearken unto me every one 
of you, and understand : 
** There is nothing fix)m 
without a man, that 
entering into him can 
defile him : but the things 
which come out of 
him, those are they that 
defile the man. 
" If any man have ears 
to hear, let him hear. 
*^ And when he was entered 
into the house firom the 
people, his disciples 
asked him concerning 
the parable. 

^* Ajid he saith unto them. 
Are ye so without 
understanding also ? 
Do ye not perceive, that 
whatsoever thing firom with- 
out entereth into the man, 
it cannot defile him ; 
^* Because it entereth not 
into his heart, but into 
the belly, and g^th out 

Digitized by 




Matthew XV. 18. 

»8 TA dl 

rog ix rrjg xa^biag f^i^X** 
rat, xaxi/Va xomTriv 

*• *Ex ya^ Ti^g 

diaXoyi^fioi ^owj^o/, 

^ Taurd i<triv rat, 
xo/voDwa rhv av^^ftKror 
fayth ou xo/yorr^v 

T^Ubk VII. 19. 

xa&a^itjuy Tavra rdt, j8fw- 

*> "EXsyiv ii ^n ri sx rtZ 
av&^^rov iX'sro^ivSfAfvov^ 

txtT^o KOivcTrbv 

•* Etfwtfcy ycb^ ix r^c 
xa^hiui ^Sfv avO^ut'Tuv o/ 
dtdkcyiff/Aoi 0/ xaxo/ 
To^M/a/y xXora/, ^ovoi, 
•• M o/;^g/a/, crXioyg^/a/, ^o- 
vri^iatj doXog, affiXyuay 
h^dak/jihi 4rovf}^^;, 

•• Jlavra raDra rA ^royij^A 
fiTM^fy ix^ootvirat 
xai xoivoTrh¥ dv^^wrof. 


Christ Heals the Syrophenician Woman's Daughter. 

6 *l9i(foZg &vix<^ifl^9v ilg 
r6L fis^ Tu^ou xai 2tduvog, 

yuvi) Xavavaia awh ruv 
6ftu¥ sxshotiv i^sX^oZca 
ix^alfyafftv \syov<fa 
'EXsTjcSv fji,Sj xb^ti uthg Aa- 
uid* fi ^vydrrio fiov 
xaxcD^ datfiovit^trat, 
23-25 peculiar to Matt. 

•* *Ex«rtffy dl dvaffrdtg 

dvfjX&sv iig 

rc^ fiiU^ta Tu^ou. (xa/ Z/- 


Kai iiffsX^oitv tig oixiav 

oudiva fihXtv yvSfvas, xai 

oux ridu¥fi^fi XaStTr 

*• 'AXX* sMg dxouffa^a 

yvvij iri^i aurou, 

f^g %lx*v rh Suyar^ioy axtrr^g 
irvtu/Mc axd$a^ro¥, 
iXMffa w^o6iin&s¥ ^^hg 
ro^g "irSdag avrov' 

Digitized by 




Matthew XV, 17. 

into the draught ? 

^^ But those things which 
proceed out of the mouth 
come forth from the heart; 
and they defile the man. 
" For out of 
the heart proceed 
evil thoughts, 

murders, adulteries, forni- 
cations, thefts, false witness, 

blasphemies : 

*^ These are the things 

which defile a man : 

but to eat with unwashen 

hands defileth not a man. 

Mark VII. 19. 

into the draught, 

purging all meats ? ' 

'^ And he said. That which ! 

Cometh out of the man, I 


that defileth the man. , 

" For from within, out of 
the heart of men, proceed 
eyil thoughts, 
adulteries, forni- 
cations, murders, 
** Thefts, covetousness, 
wickedness, deceit, lasci- 
viousness, an evil eye, blas- 
phemy, pride, foolishness : 
^ All these evil things 
come fr^m vdthin, and 
defile the man. 



Christ Heals the Syrophenician Woman's Daughter. 

'^ Then Jesus went thence, 
and departed into the coasts 
of Tyre and Sidon. 

"* And, behold, a woman 
of Canaan came out of 
the same coasts, and cried 
unto him, saying. Have 
mercy on me, O Lord, 
thou son of David; 
my daughter is grievously 
vexed with a devil. 
23-25 peculiar to Matt. 

•* And from thence he arose, 
and went into the borders 
of Tyre and Sidon, 
and entered into an house, 
and would have no man 
know it : but he could not 
be hid. 
■* For a certain woman, 

whose young daughter had 
an unclean spirit, 
heard of him, and came and 
fell at his feet : 

Digitized by 




Matthkw XV. 26. 

'O dh Airox^ihti tJ'jnv 

Ovx i^t^iv \aCfTv 

rhv &^ro¥ rSt¥ rixvm xai 

fiaKth ToTi xuva^io/c 

Na/, X'j^tv xai ySt^ rdt 

rm ^t'jrr6vru¥ a'rh rrig 
rgaflTi^ijtf rc!i¥ xv^im avrStv, 
■• Tori A^nx^thii 6 'IijtfoCf 
t7'}ri¥ avrji ^fl yb¥at^ /ittya- 
\n ffov Jj iPtitTig' yi¥fi6firea 

Vai id&n Jj ^uyarij^ avrrjg 
d'rh Tfji u^ag lxtt¥rig. 

** Ka/ /itraCag tXiTdiv 
6 *Jri<rovg 

r^¥ SaXatf^av r?; raX/>.a/- 

Mark Vn. 26. 

•• 'H ^8 yuyi) Jy 'EXXijv/^, 

I xa} ^^(ara aM¥ ha rb 
6atfi6¥/0¥ sxZaXfi ix rfji 

■^ Kai (* Ii}tfoD() iXtyt¥ avrp 

rd Tixva' 

ov yd^ hr/¥ xaXh¥ XaCf/V 
rh¥ &^T0¥ TUi¥ rfxvofv xai 
roig xv¥a^/oii ^aXtT^, 
■• ' H 3i &^tx^/0fi xai Xiytt 
aurj&Na/, xv^/f xaiyd^rd 
xu¥d^ia b^oxdru r^g r^a^' 
tt^fig h6i0V9t¥ d^6 TSt¥ •v)//- 
^tu¥ rZ¥ vaihi(a¥, 

«• Ka/ 

Xayoi' uwayi, 

s^sX^Xu^sy fx rr^g ^\tyaT^6g 
gov rh dat/i6¥to¥, 
** Ka/ dTiX^oD^a i/; ri> 
oJxo¥ avTiig iZ§t¥ rh ^a/d/ov 
^iC\flfAS¥0¥ M rj)y xX/yfjy 
xa/ T^ daifji,6¥/o¥ g^tXfiXv^6g. 
^ Ka/ fl-aX/y sgiX^wy ix 
rfiDy o^/ofyTu^ou (xa/ 2/da;yo;) 
ifX^fy d/(i i/da/vo^ f/; 
rj)y ^aXatf(ray r?^ PaX/Xa/- 
a; aycb /t£(roy r£i;y o^/a;y 


The Deaf and Dumb Person Cured. 

I " Ka/ f i^ou<r/y aurjD 
; xufh¥ /ioyyi\d'kO¥y xai 
i ^a^axaXoDtf/y aur^y 7ya 

Digitized by 


Matthew XV. 26. 

^Buthe answered and said, 

It 18 not meet to take 

the children's bread, and 

to cast it to dogs. 

■^ And she said. 

Truth, Lord : yet 

the dogs 

eat of the crumbs 

which fall from their 

masters* table. 

•• Then Jesus answered 

and said unto her, 

O woman, great is thy faith : 

be it unto thee eren as 

thou wilt. 

And her daughter was made 

whole from that very hour. 

** And Jesus departed 
from thence, 
and came nigh unto 
the sea of Gkdilee. 


Mark VIL 26. 

' •• The woman was a Greek, 

: a Syrophenidan by nation ; 
and she besought him that 
he would cast forth the 

[ devil out of her daughter. 
*' But Jesus said unto her. 
Let the children first 
be filled : for 
it is not meet to take 
the children's bread, and 
to cast it unto the dogs. 
"^ And she answered and said 
unto him, Yes, Lord : yet 
the dogs under the table 

I eat of the children's crumbs. 


** And he said unto her, 
For this saying go thy way; 

the devil is gone out of 
thy daughter. 

^ And when she was come 
to her house, she found the 
devil gone out, and her 
daughter laid upon the bed. 
^ And again, departing 
fi*om the coasts of Tyre 
and Sidon, he came unto 
the sea of Galilee, 
through the midst of the 
coasts of Decapolis. 


The Deaf and Dumb Person Cueeu. 

^ And they bring unto him 
one that was deaf, and had 
an impediment in his speech; 
and they beseech him 
to put his hand upon him. 

Digitized by 




Matthew XV. 

Mask Vn. 33. 

^ Kai a'lroXa^ofiivog avrhv 
d'jrh roD o;^Xou xar /dsav 
iZaXtv roug daxTvXovg aO- 
Tov dg ra ura ai/Tov xai 

^ Ka/ ava^'Kt'^ag tig rhy 
oli^avhv itfTtva^iv, xas 

"* Kai (iv&sug) fivoiyfiSav 
avrov ou dxoaiy xai ffX6^i] 
dt<f/!ihgr^gy\(*i<rfffig aurov, 
xai i\d\n i^&Zg, 
^ Kai ditffrtiXaro avroTg 
i¥a firidtvi Xsyeafftv o<rov 
di avroTg d/strrsWtrOy 
avToi fJMWov 'Xi^tirffSn^ov 

'^ Kai b^crt^iinruig igi- 
«'X^tf<rovro Xsyovng 
KaXti!;^ irdvra ts^o/tjxsv, 
xai rovg xof^ot); touT 
dxovi/v xai dXakoug Xa- 




Four Thousand Fed with Seven Loaves and a few Fishes. 

dfiiwg Toxig fia&Tirdg avrou 

S^Xayp^w^o/cta/ «V/ rir 
ly\ov^ on rldfi fifii^a/ r^tTg 
'r^otffii¥Wif!v /ici xai oi/x 
t^ovff/v ri fdycacir xai 
J(4roXutfa/ ahrovg vri<fTttg 
ou SsXfla, fifj Tori 
ix\\)6d!}<fiv iv rfi 66 f>. 


* *Ev sxitvatg raTg f)/ii^atg 
nrd'Ktv ^ffoXkaXt o^Xou oirof 
xai fi% iyhyrm ri ^dyuim, 
T^offxaXiffdfiivog^o 'l9}<roD;) 
rovg fia&f^Tdg (auroD) 
\iyti aiiToTg | 

■ ^TXay^vi^ofiat M rhv j 
o;^Xoi', Sti ^dri rijj,s^ai r^sTg I 
"^r^offfAsvovffiv {/MOi) xai ovx ' 
i^ovetv ri ^dyuffi¥. • Kai I 
idv d'ToXvffu avToug vtidritg ' 
ilg oJxov avTcoVy i 

ixXu^fl^ovrai iv rjj 66f>* 

Digitized by 




Matthsw XV. 32» 

Mark VII. 33. 

** And he took him aside^ 
from the multitude, and 
put his fingers into his 
ears, and he spit, and 
touched his tongue ; 
^ And, looking up to hea- 
ven, he sighed, and saith 
unto him, Ephphatha, that 
is, Be opened. 
^ And straightway his 
ears were opened, and the 
string of his tongue was 
loosed, and he spake plain. 
*• And he charged them 
that they should tell no 
man : but the more he 
charged them, so much the 
more a great deal they 
published it ; 

^ And were beyond mea- 
sure astonished, saying. 
He hath done all things 
well : he maketh both the 
deaf to hear, and the dumb 
to speak. 


FouB Thousand Fed with Seven Loaves and a few Fisubh. 

•■ Then 

Jesus called his disciples 
unto him, and gaidf 
I have compassion on the 
multitade, because they 
cfmtinue with me now 
three days, and have nothing 
to eat : and I will not send 
them away fasting, 
lest they fiunt in 

^ In those days, the multi- 
tude being very great, and 
having nothing to eat, . 
Jesus called his disciples 
unto him, & saith unto them, 
' I have compassion on the 
multitude, because they 
have now been with me 
three days, and have nothing 
to eat. ' And if I send them 
away fastmg to their own 
houses, they will faint by 

Digitized by 




Matthbw XV. 33. 

0/ fia^Tat (alrov) 
^o^rdffat o;^>.or roffoDrov ; 

0/ 6i tT'Tov *E^rra, 
xai hXiya ly^fihbta^ 
•• Ka/ fxiXiu«ir rati 

•• Kai XaCojv rou; iflrrcb 

d^rovg xai row; lx^\i^i 

iv^a^Kf^^otg sx\a6t¥ 

Kai iduxiv roTg fia07ira7g^ 


01 d§ /la^firai roTg 


See y. 34. 

■^ Kai ipayo¥ vavrsg xai 
i^o^raff^ffaVy xai 
rh Tf ^/ffifiDov rZv xXa^fidruv 
f^av iTrd ff^ru^idag 

•• O/ di t0^fovrtg vi<fav 
riT^axttr^tXtoi Si^d^sg 
^(a^igyvvaixm xaiirathtw, 
•• Kai dvoXvifag Tovg 
dviZfi %}g rh 
rkotav^ xai 
liXhv tig rd 5^ta 

Mark Vin. 3. 

xai rtvtg avrStv dteh fiax^o- 

^ Kai dirtx^i^riffav avrp 

oi fiadrirai aurou 

In v6&iv 

ro\)TO\)g dw^etrai rig S)bt 

^o^dsai d^rut 

i'T If iJAt/a; ; 

• Kai fii(jjTa avroug 
Il6aovg ty(iTt d§Toug ; 
OS ds tT^av * £<rra. 

See V. 7. 

• Kai ^raoayyiXkit rf) 
o;^Xy ava^rKTf iV M r?; yrig' 
xai XaCfitfv rot); fierce 

tv^a^Ktrrieag ixXa<nv 
xai sd/dov roTg fia^firaTg 
aurov ha 'jra^ari&ta^tv^ 
xai va^s^xav rf 

^ Kai i/;^ar i^^vd/a 6>Jya' 
xai ivXoyfjeag %l'x%f ^ra^a- 
rt&Bvai xai aura. 
^ "Epayov di xai 
iXfi^^dcfiriffav^ xai rifiav 
irt^i^aiv/iara xXao/^arflnv 
•«-r(i ffw^idag, 

• ''H^av be (o/ ^ayo'vri;) 
itg rtT^axiOxp^or 

xai d'lrtXutftv 


1® Ka; tv&'jg ifiCdg tig rh 

vKoibv fitrd rm fAa&firw 

aurov ^\hv tig rd fii^ 



Digitized by 




Matthew XV. 32. 

the way, 

•• And bis disciples 
say unto him, Whence 
should we have 
so much bread 
in the wilderness as to fill 
so great a multitude ? 
** And Jesus saith unto 
them,How many loaves have 
ye? And they said, Seven, 
and a few little fishes. 
•• And he commanded 
the multitude to sit down 
on the ground. 
•• And he took the seven 
loaves and the fishes, 
and gave thanks, and brake 
them, and gave to his dis- 

and the disciples to 
the multitude. 

See V. 34. 

•^ And they did all eat, 

and were filled : and they 

took up of the broken meat 

that was left seven baskets 


* And they that did eat 

were four thousand men, 

besides women and chil- 


** And he sent away the 



took ship, 

and came into the 

coasts of Magdala. 

Mabk vm. 3. 

the way: for divers of them 
come from far. 
^ And his disciples 
answered him, From whence 
can a man satisfy- 
these men with bread here 
in the wilderness ? 

' And he asked 
them,How many loaves have 
ye ? And they said. Seven. 
See V. 7. 

* And he commanded 
the people to sit down 
on the ground : 

and he took the seven 

and gave thanks, and brake, 
and gave to his dis- 
ciples to set before them ; 
and they did set them before 
the people. 

' And they had a few small 
fishes : and he blessed, and 
commanded to set them 
also before them. 

* So they did eat, 

and were filled ; and they 
took up of the broken meat 
that was left seven baskets. 

* And they that had eaten 
were about four thousand : ' 

and he sent them away. 

*® And straightway he 
entered into a ship with his 
disciples, and came into the \ 
piirts of Dalmanntha. 


Digitized by 




The Phabisers seek a Sign. 

Matthew XVI. 

* Kai 'T^offiX&ovrti ot 

<rrifiuov iK rov ov^avov 
mdtT^ai auro/j;. 

2-3 peculiar to Matt. 

xai (Sr^fiiihv ov Mfiffsrat 
abrjj ii fi,^ rh ^fitibv 
'Iwya (row flr^of^ row). 

Mark Vni. 11. 

** Kai iJ^Xtfov 01 


xai ^^^avrotfui'^ijn7i»aur^, 

^jjroDvrsj ^ra^' avrov 

fffljiitm a^rh rov ou^ocvoD, 

vii^d^ovrti avrov. 

*• Kai avaffnvd^ai rtp 
^tufiart auroD Xiy«/ 
T/ Jj ytnd auTfi 

u^/y, i/ 6o0fi<rtTat rji y%n^ 



The Leayen of the Scribes and Pharisees. 

Kai xaraXi^^v avro^s 

* Kai iXdovrtg o/ fia&firai 
(auroD) i/c rh m^av 
iirtkahnTO &^roui XaCf/V. 

* 'O ^8 *lfi<fo\Ji tl'JFtv avToTg 

* 0^ar« xai T^oat^tn 

/0te/«v x^/ Saddouxob/OfF. 

* O) df 3/gXoy/^oyro 
h iavrcTc Xiyovrsg 

or/ &^TOvg oux iXdZofAtv, 

" Kai df «/tf avrovg 


1/^ ro vi^aK 

** Ka/ fTsXa^oiTo XaCf/l' 

cl^^rou^, xai il fi^ tva &^rov 

oux s7;^oy /tf^ iaur£i;v iv rp 


** Ka/ 3it^rfeXXsro auroTg 

Xsym * Opart ^Xi^trs 

dvh rr^g ^u/ajjj rm 4>a^- 

litaiMV xai rrjg ^xtfifig 

* H^cOdou. 

'• Ka/ ^/gXoy/^oyro 

T^itf ceXX^Xou; (Xtyovng) 

or/ &^roug ovx s^ovffiv 

Digitized by 





The Pharisees seek a Sign. 

Matthew XVI. 

^ The Pharisees also, 
with the Sadducees, came, & 
tempting, desired him that 
he would shew them a sign 
from heaven. 

2-3 peculiar to Matt. 

^ A wicked and adulterous 
generation seeketh after a 
sign ^ and 

there shall no sign be 
given onto it, but the sign 
of the prophet Jonas. 

Mark Vm. 11. 

^^ And the Pharisees 
came forth, and began to 
question with him, seeking 
of him a sign 

from heaven, tempting him. 
^' And he sighed deeply in 
his spirit, and saith, 
Why doth this 
generation seek after a 
sign? Verily I say unto yott, 
There shall no sign be 
given unto this generation. 



The Leaven of the Scribes and Pharisees. 

And he U/i them, 

and departed. 

* And when his disciples 

were come to the other side, 

they had 

forgotten to take bread. 

* Then Jesus said onto them. 
Take heed, and beware 
of the leaven of the Phari- 
sees and of the Sadducees. 

^ And they reasoned among 
(kenuelves^ Myingf It is be- 
cause we have taken no 

^ And he left them, 
and, entering into the ship 
again, departed 

to the other side. 
" Now the disciples had 
forgotten to take bread, 
neither had they in the ship 
with them more than one 

^' And he charged them, 
saying, Take heed, beware 
of the leaven of the Phari- 
sees, and of the leaven of 

^* And they reasoned among 
themselves, saying. It is be- 
cause we have no bread. 

Digitized by 




Matthew XVI. 8. 

• Tvous ^f *Ijj(roD; iTzsy 
(auro/S;) T/ dtaXoy/^itfdi 
h iavToTiy iXtyo^tffroi^ 
Sri &^rovi oi/x iXaCsrs ; 

budi /AVfifiovivtrt 

Tuv inwaKi6' 

iXdCiTf ; 

*® Ovds roug I'rrit a^rovi 
ruiv T%T^cLXt6')(/>J(fiv xai 
woffag (f'TV^idag 
cXaCsrs : 

i^a/ofv xai laddovxatM. 

Mark VJII. 17. 

" Ka/yKouff (o*T>j(roC;) X«- 
7«/ avToTg T/ dtaXoyi^tah 

or/ a^Tovg oux g;^frf ; 
o!^&) V6srrs cuds (Tumrf; 

xa^di'av vfiZv; 

" *OftfaX,aoOf «%oi'«'i> 

ou ^XsTiTt xai (lira 

iyoyng obx axovf rt 

xai oy fL^tifiOHvin ; 

** "Ors roue flr«vr« a^rovg 

ixXaffa iig rovg Vivr-xxiff- 

X'^^ovg, Toaoug 

xo^mug xXaff/MdreatfirXri^t/g 

ti^art ; Xsyoytf/v axjrfi 


■^ 'On hi roxtg t^rd s/j 

raitg nr^axiff^iXhug^ 

ifo^cav ff'Tv^ihcav irXri^uifiara 

xXafffidruv fj^art ; xai Xe- 

yoM6iy aOrp 'Enrrd, 

** Ka/ i\tyiv axtroTg 

Oy^w avmrt ; 



Cure of the Blind Man near Bethsaida. 

** Ka/ i^^ovTcu fig 

Bri^ffaiddv, Kai ^s^cv^tv 

av7{jj rypX^v, xai ^a^a- 

xaXovtfiv avrhv ha auroD 


** Ka/ i^/XaC^^i«c 

r?g %i/f^^ roD rufXoD 

Digitized by 




Matthew XVI. 8. 

• Which when Jesus per- 
ceived, he said unto them, 
O ye of little faith, 

vrhy reason ye among your- 
selves, because ye have 
brought no bread ? 

* Do ye not yet understand, 

neither remember 

the five 

loaves of the five thousand, 

and how many baskets 

ye took up ? 

^^ Neither the seven loaves 
of the four thousand, and 
how many baskets 
ye took up ? 

" How is it that ye do not 
understand that I 
spake it not to you concern- 
ing bread, that ye should 
beware of the leaven 
of the Pharisees and of 

Mark VHI. 17. 

^^ And when Jesus knew it, 
he saith unto them, 

Why reason ye 
because ye have 
no bread? perceive 
ye not yet, neither under- 
stand? have ye your heart 
yet hardened ? 
*• Having eyes, see ye not ? 
and having ears, hear ye 
not? and do ye not remem- 

" When I brake the five 
loaves among five thousand, 
how many baskets 
full of fimgments 
took ye up? They say unto 
him, Twelve. 
^ And when the seven 
among four thousand, 
how many baskets full 
of fragments ye took up ? 
And they said. Seven. 
'^ And he said unto them. 
How is it that ye do not 


Curb of thb Bund Man near Bbthsaida. 

" And he cometh to Beth- 
saida; and they bring a 
blind man unto him, and 
besought him to touch him. 
» And he took the blind 
man by the bund, and led 

Digitized by 




Matthew XVL 13. 

Mark Vni. 23. 

i^fiviyxiv avrhv e^u rr^i 
xutfiflh ^^^ 'Jrrv^ds i/ff 
rA o/J^fiara, avrov, ivihig 

avrov e7 ri (SKs'irttg ; 
•* KaidvaZXiy^g 
tXsysv BXgVw Tovg dv^^Uh- 
Toi»^, ^/ ug d'evd^a o^St 
■• Elra ifolKiv f^xiv rdg 
;^i/Ja; sir/ roue hf^LKiitiXtg 
auroD, xot/ (s^oiti^tv aMv 
dvaCXs-^at) dnCXi-^^iv xai 
d'TtxaTearfi, xaJ ivsCXi^rfy 
Tfi^avySig uTa^ra, 
■• Ko/ aTeffTii'kiv avrhv 
ttg oJxov aitrov 
yjyiiiv Mridt tig riiv 
xw/Ajjv thsX^fig, (^ffdi 
iJirrig nvi fv rp xciD^f).) 

Luke IX. 18. 

Petrr confesses that Jesus is the Christ. 

*• 'EXdfirff dt 'IijmD; 
ff/( rob fis^ Katffa^s/ag 

i^(ara rovg fia0firStg avrov 

\gyuv T/Va 

\eyov(rt¥ ot &v&§uwoi thai 

rh vihv rov M^utTou ; 

»* Oidi 

tJ^ov O/ filv 

^leadvvfiv rhv ^a^rriffrfjv^ 

dWoi dl *HX/av, trt^oi dt 

*ltotfj»iav ^ fVa rm w^opjjr- 

" Aiyti avToTg 

*TfitTg hi riva fit "Kiytrt 

^ Kai s^TJX&ev o 'ln(fovg 
xai 01 (Madr^rai avrov 
ttg rdg xw^aa^ Kaiffa^ttag 
rrjg ^i'ki'J^*xov xai iv rfj bdip 

icjj^wra rovg fia^r^rdg avr- 
ov \tym avroTg Tiva fj,i 
\iyovffiv OS dvd§M^oi that ; 

*• O/ bt (dfffix^/^^jflttv) 
il'rrav avrijj "Kiyovrtg on 
^Itadnriv rh /3a<rr/(yr^v, 
xal dXXoj * HX/ai', dXkoi dt 
on tig rStf cr^o^>jr£v. 

■• Kai avrhg krTi^ojra avr' 
ouff ' TfitTg dt rha fit Xiytrt 

*• Koti iyivtro 

h rfJ that avrhv *jr^o6iV' 
yoiLt^o^ xard fiovag 
(fvvrjffav avrft oi fAa^sroij 
xai s^fio(Airri<rtv avrovg 
Xsym T/va fLt 
Xsyovffiv 01 o;^^o/ thai ; 

*• Oi dt d^ox^i^tvrtg 

'Iftwvwjv rhv ^irritfrriVy 
dXKoi bt *UXia¥, aXXoi dh 
Sti cr^o^Jjrjj; ng ruv 
d^^aiot)v dviffrfi, 
*® E/flrii' dk avroTg 
*TiitTg bl riva fit Xiytrt 

Digitized by 




Matthew XVI. 13. 

Mark VIU. 23. 

him out of the town ; and 
when he had spit on his 
eyes, and put his hands 
upon him, he asked him if 
he saw ought ? 
•* And he looked up, and 
said, I see men as trees, 

^ After that he put his 
hands again upon his eyes, 
and made him look up ; 
and he was restored, and 
saw every man clearly. 
^ And he sent him away 
to his house, saying. Nei- 
ther go into the town, nor 
tell it to any in the town. 

Luke IX. 18. 



" When Jesus came 

into the 

coasts of Cesarea Philippi, 

he asked 

his disdples, 


Whom do men say that 

I, the Son of man, am ? 

^^ And they said. 

Some say that thou art 

John the Baptist ; some, 

Elias ; and others, 

Jeremias, or one of the 


^' He saith unto them, 

But whom say ye that I am ? 

•^ And Jesus went out 
and his disciples into the 
towns of Cesarea Philippi : 

and by the way he asked 

his disciples, 

saying unt-o them, 

Whom do men say that 


'^ And they answered, 

John the Baptist : but some 

say, Elias ; and others, 

One of the 


** And he saith unto them, 

But whom say ye that I am ? 

*® And it came to pass, 

as he was alone praying, 

his disciples were with him: 

and he asked them, saying, 

Whom say the people that 


^* They answmng, said, 

John the Baptist ; but some 
say, Elias, and others say, 
that one of the old 
prophets is risen again. 
^ He said unto them. 
But whom say ye that I am? 

Digitized by 




Matthew XVL 16. 

Mark VIH. 29. 

Luke TX. 20. 

tTvai ; 

ihai ; 

sTvai ; 

nir^o^ dt dcrox^Mg 



6 X&/(rr^;. 

TAv Xf/tfr^F 

c vih; Toy 0IOU roD ^atvrog. 

rov 0ioD. 

17-19 peculiar to Matt. 

** Ton dttcniXaro 

^ Kai mrtfAH^sv 

•* *0 3i iv/TifAtjffai 

ToTg fjM&riraTi (ocuroD) ha 

auToTg ha 

avToTa ira^TiyyitXfv 

f40fidt¥i iii'S'eotftv irt a\tr6i 

fiTidtvi \gyat6/v 

fif^hnvi \%ytiv 

icTtv (*IjjtfoCf) X^itfr^^. 

Tl^/ aVTOV, 


Jebus Foretells his Sofferinos. 

c ^Iriffovg ditKv{fitv 
roTi fiaOriraTg avrov Sn 
dtTavrhv tig * It^oifoXufia 
AmX^tTv xai ToXXflb flratfi^ 

'jr^iif^vri^uv xai d^/f^fwv 
xai y^afi/JMrim xai 
dtfl'oxra^^^va/ xai 
rfi T^tTfi li.ctt^ iyt^&vimi, 

" Ka/ ir^o&ka^6/iivog 
avrhv 6 Uir^og Xiyi/ 
aurf) i^trtfiuv IXi cD^ <ro/, 
xuf /!• ou fiii sifTai cot rovro, 
■• 'O ^g (TT^apiig 

iTinv rj5 ngV^9# 

"Tflrays i^icufiov^ earava' 

(TxdvdaXov $7 fiov, 

In oh fPovtTg r6k rov Ofou 

dXXob rk Toj¥ M^iiixm. 

•* T6r% 'IjjtfoD^ s/rir 

ror^; li»a&nTaig 


•* Ka/ fl^^aTo 


ahroitg Bn 

diTThv vihv roD &v6^<j^ou 

ToWSt TahTy xai 

a'srohoxtfLacdrivat \yieh rSt¥ 

T^sffZuTs^eov xai rm d^X'H' 

iiav xai ruvy^afifAariuv xai 

d^oxrav^iivai xai /itrd 

r^tTg fifii^g oeva^r^va/, 

•• Kai va^^<rt(f rhv X6yo¥ 


Kai ^^o<f\aC6fH¥og 

Ilsr^og abrhv rj^^aro 

ivtrifJMv a'jr{p, 

^ 'O dl l'jri6T^a<p%ig xai 
ibm Toxtg fia^rdg auroO 
i^irifLflCiv UiT^(f) xai Xiyti 
' X*xayt Meut fiov^ caram^ 

Irt oxt f^ontg rd to\j OfoD 
dXXob rd rw a^&^ut'iraiv, 
•* Kai v^ocxa\tcdfii>og 
riv o;^Xoy ffvv roTg fiaQriTaTg 
auroD s^rsv ahrolg 
'Offrtg SfXf/ Mcu fMv 


dtTrhv whv dv^^ia'TOv 
flroXXflb va&iiif xai 
d'jrohoxtfMAcQfivaj dvh rStv 
cTtfitfCuri^toi' xai d^X'H*^* 
xai y^a/ifMLTsojv xai 
dvoxravdfjvai xai 

E7 r/g SfXf/ 5t/V« /mu 

Digitized by 




Mattdkw XVI. 16. 

^•And Simon Peter answer- 
ed and said, Thou art 
the Christ, the Son of 
the living God. 

17-19 pecidiar to Matt. 
^ Then charged he his 
disciples that they should 
tell no man that 
he was Jesus the Christ. 

Mark VIII. 29. 

And Peter answereth 
and saith unto him, Thou 
art the Christ. 

** And he charged 
them that they should 
tell no man 
of him. 

Luke IX. 20. 

Peter answering, 


The Christ 

of God. 

^ And he straitly charged 
them, and commanded them 
to tell no man 
that thing ; 


Jksus Foretells his Sufferings. 

*^ From that time forth 

began Jesus to shew unto 

his disciples, how that 

he must go unto Jerusalem, 

and suffer many things 

of the elders, 

and chief priests, and 

scribes, and be killed, 

and be 

raised again the third day. 

■■ Then Peter took him, and 
began to rebuke him, saying. 
Be it fiir from thee. Lord : 
this shall not be unto thee. 
** But he turned, 

and said unto Peter, 
Get thee behind me, Satan ; 
thou art an offence unto me: 
for thou savourest not the 
things that be of Grod, but 
those that be of men. 
*^ Then said Jesus 

unto his disciples, 

If any man will come 

« And he 

began to teach 

them, that 

the Son of man must 

suffer many things, and 

be rejected of the elders, 

and of the chief priests, and 

scribes, and be killed, 

and after 

three days rise again. 

^ And he spake that 

saying openly. 

And Peter took him, and 

began to rebuke him. 

^ But when he had turned 
and looked on his disciples, 
he rebuked Peter, saying, 
Get thee behind me, Satan : 

for thou savourest not the 
things that be of God, but 
the things that be of men. 
^ And when he had called 
the people unto him, 
with his disciples also, 
he said unto them, 
Whosoever will come 

*« Saying, 

the Son of man must 
suffer many things, and 
be rejected of the elders, 
and chief priests, and 
scribes, and be slain, 
and be 
raised the third day. 

** And he said to them all, 
If any man will came 

Digitized by 




Matthew XVI. 24. 

faurov %al d^drw rhv 

crav^hv auroD, 

xai axoXov^ftrw fMi, 

•s]/u;^})v aurov 6ui6cu^ d^oXf- 
Sit aurijr 8; b^ civ avoXiiffi 
riiv -^v^iiv avrovmxsv ifiov^ 

tu^au aurrif. 

•• T/ yai w^iXjjtf^ffira/ 

rh¥ x6afio¥ S\ov xtodriariy 

^^ ; J) r/ 3wtfi/ av&^u'irog 
avrdXkay/Jka rijg >J/u;^?^ 
aurou ; 

•^ MfXXf/ yd^ 6 w3g rov 

roD 'srarghi avrov 
fiirdt. ruv ayy'fXuv 

ixdffr(f) xard r^v ip^a^iv 


•• *A;tt^v X«y« u^/V, 

s/tf/v TlVtiSibi 

Sffrurfs olrivii 

ov fiil yivffoiivrai ^avdrov 

tug av 7dsf)iftv 

Th¥ v}h¥ rou d¥&o(afrov 

i^^6fis¥0¥ fy 

rfi ^atfiXttcf, avTov. 

Mark VIIL 34. 

dxoXovhTv, d'jra^¥fitfdff§o^ 
tauTh¥ xai d^dro) Th¥ 
grav^h¥ auroD, 
xai dxoXov$ttroi mt, 
^ ""Oi ydo \d¥ iiXfi T^¥ 
'^\)')(ri¥ auroD ffSiffaij d^oXi- 
ffst avrr^¥' o; d* &¥ diroKiav 
n)vf auroD •4/v^ii¥iviXi¥ ifMv 
xai Tov suayyiX/ou, 
autffti avTfi¥, 

T/ yd^ ufsXtT rh¥ 

Xi^drjffat rh¥ x6fffji,0¥ oXov 

xai Z^rifi^iM&rivai t^¥ •vj/yp^iii' 

otyroD ; ^ T/ ya^ 

dyrdWayfia lij; -vj/u;^?; 

awrou ; 

^ "O^ ydg ld¥ i^at(f^v¥9fi 

fM xai rovs sfioits Xoyovg 

§¥ rfi y6¥t^ ravrp rjj 

fiot)(a}Jdt xai a/Mi^riuXfj^ 

xai 6 vihg rov 

d¥&^ojTov iiFanr)(\)¥&7ia%Tai 

aurS, Sra¥ iX^fi s¥ rp dc^ri 

rou ^ar^hg avrov 

,u,trd ru¥ AyyiXot)¥ rci¥ 


IX. * Kai i\iyi¥ avroTg 
^Afiiiv Xiyso Vfji,Tv on 
ti^iv rtvig ojbs ru¥ 
8ffrrix6rcti¥ ohmg 
ov fiti ytvgmrai ^a¥drov 
iCijff oi¥ 7bei)(ft¥ 

r^¥ ^a(fiXikt¥ rov Btov 
i\i/iXv&vTa¥ h bv¥dfit%i. 

I LuKB IX. 23. 


xai dfdro) rh¥ 
grav^h avrov xaf iJA^ffav, 
xai dxoXovdiirui fMt, 
•* "Otf yd^ a¥ ^i\fi rjjr 

Oil avr fi¥' Of 3' ot¥ dvoXiffp 
njy ^Jyl;^^jlf avrov mx6¥ SfMv^ 

ovrog (fuiffti aOr^y. 

■* T/ yd^ 0)(piXiTrai 


xt^briffag rh¥ x6(f/Mv oXor, 

tavrh¥ dt dfoXiffag rj ^ij^/a>- 

^sfS ; 

■• *Of yd^ot¥ i'jrat<f^V¥&fi fjitl 
xai rovg i/i,ovg XSyov^^ 

rovro¥ 6 vihg rov 
dv&^uifirov iirata^9^<nrat^ 
ira¥ iX^fi s¥ rfi b6^p a&r»5 
xai rov irar^hg 
xai rm dy/ot¥ dyyiXw. 

^ Aiyot) di vfU¥ dXfi&otg^ 
ii<ri¥ rivsg ru¥ avrov 
i<rrutTOt)¥ of 

ov /j,^ yiv<sot¥rai ^a¥drov 
tug &¥ idojffi¥ 

rii¥ ^a€iKita¥ rov OfoD. 

Digitized by 




Matthew XVI. 24. 

Mark VIU. 34. 

Luke IX. 23. 

after me, let him deny 

after me, let him deny 

after me, let him deny 

himself, and take up his 

himself, and take up his 

himself, and take up his 

cross, and follow me. 

cross, and follow me. 

cross daily, and follow me. 

•• For whosoever will 

^ For whosoever will 

** For whosoever will 

save his life shall lose it ; 

save his life shall lose it ; 

save his life shall lose it ; 

and whosoever will 

but whosoever shall 

but whosoever will lose 

lose hb life for my sake 

lose his life for my sake 
and the gospel^s, 

his life for my sake. 

shall find it. 

the same shall save it. 

■• For what is a man 

>• For what shall it 

'^ For what is a man 

profited if he shall 

profit a man, if he shall 

advantaged, if he 

gain the whole world, 

gain the whole world. 

gain the whole world. 

and lose his own soul ? 

and lose his own soul ? 

and lose himself, 
or be cast away ? 

or what shall a man 

^ Or what shall a man 

give in exchange for 

give in exchange for 

his soul? 

his soul? 

*• Whosoever therefore 

•* For whosoever 

shall be ashamed of me 

shall be ashamed of me. 

and of my words. 

and of my words, of him 

in this adulterous and 

sinftd generation, of him 

•^ For the Son of man 

also shall the Son of man 

shall the Son of man 

be ashamed, when he 

be ashamed, when he 

shall come in the glory 

Cometh in the glory 

9haU come in his own glory, 

of his Father, with his 

of his Father, with 

and in his Father's, and of 

angels ; and then he shall 

the holy angels. 

the holy angeb. 

reward every man accord- 

ing to his worics. 

IX.^ And he said unto them, 


■• Verily I say unto you, 

Verily I say unto you. 

I tell you of a truth, 

There be some 

That there be some of them 

there be some 

standing here, which 

that stand here, which 

standing here, which 

shall not taste of death. 

shall not taste of death. 

shall not tast« of death 

till they Me 

till they have seen 

till they see 

the Son of man coming 

in his kingdom. 

the kingdom of God 
come with power. 

the kingdom of God. 

Digitized by 






Matthew XVn. 1. 

6 'ififfovg rhv nir^cv xai 
'laxwCov xa/ 'loiODnvi^ 
rh adiX^hv avrov, 
xai ava^s^f/ aitrovg 
tig l^og b-^\hv %o.r Idtav, 

Kai iXafJL-^iy rh v^icdt^ov 
auroD w; o {X/o;, 
r^ df tfidrta avrou 
tyiviro XtuxA 
ug rh pug. 

^ Kat tdou laphi avroTg 
Mmtffig xai * HX/a; 
fAtr aurov (fuXXaXouvri j. 

* 'Kmx^diig 3f 6 Ilsr^f 

f/ ^iXs/;, iro/;;<rM iahi 
T^tTg ffXfifdgy 6oi fiiav xai 
MuutfiT /Mia¥ xai *HX/^ 

• "En aurou XaXoDvro;, 
/dou vefiXri ^urtivii 
Wi6xia6%f a\)TO\ig^ 

xai }6ov fm^ ix 
r^g vifsKfig \%yov6a 
OZrig isriv i uihg fLov o 

Mark IX. 2. 

« Kai furd 

fjfJbi^g f§ Ta^aXa/ctCavf/ 
'ififfovg rhv Ilfr^ov xairhy 
'ldxuQo¥ xai ^luavvtiVy 

xai apa^i^u auroug 

tig o^t^g V'^mXhy xar ihiav 


xai /j,trtfio^p(ij6fi 

i/j/iF^oa&tv a\fT(ii¥' 

' Ka/ rd tfidna avroii 
iytvovro (rr/XCowot XiyxA 
X/av, ofayvaftxtgifirrigytig 
o\) dvvarai ovrotg Xtvxavat, 
^ Kai (af&n a\fTo7g 
*H>Jag <r)v Mwutf^, xai 
fffav <fvWaXovvTgg rf *I;j- 

* Ka/ dvox^i&iig b Ilsr^o; 
"Kiyti riff 'ifjtfoD 'PaCC/, 
xaX^y J(rr/v ^^a; w3s <7va/f 
xa/ ^o/^(r«,afy 

r^f/i; (Fxrivdg^ ffoi fiiav xai 
Muv<rfi fJiiav xai * HX/q^ 

• Ou yao j}3i/ r/ dmxoi&jj' 
ixpoCoi yd^ iyivo\TO. 

' Kai 

iyUtTO M^i>.ri 
i'jr/gxtd^ouaa auroTg, 

xai fiX&iv pmii ix 
r?; vfftXrjg (\iyou<ra) 
Olrog i<frtv o vtig fiov o 

Luke IX. 28. 

■• *Eyivtro Bh fitrd roug 
XSyojg rouTOvg,, ufffi 
i)fji,i^ai ixrci, xai ca^aXa- 
Co/K liiT^v xai 
'laxotfCoy xai ^IwaN^v 


tig rh l^og ^^offtv^atf&ai, 

■• Kai iysvtro iv rf cr^otf- 
tuy<tg$ai avrhv rh tJdog 
rov T^offiafov auroD tnpcv 

xai 6 i/iarifffji,hg attrou 
Xtuxhg i^a<ST^dvTW. 

^ Kai i6ov 
dvd^tg duo 

<fv¥tXdXovv axtrf/y oirtvtg 
fjffav M(av(ffjg xai *HX/a;. 
81-32 peculiar to Luke. 
** E7frsv nir^og 
'jT^dg Tdv*Ifigovv*Kvi<rrdra, 
xaX6v i<triv tijuag fiS3f tJva/^ 
xai 'TotriffOiifitf 
ffxfivdg, T^sTiy (J^av ffoi xai 
fitav MotfuffgTxaifi>ta¥*HXicf^ 

/M^ tihi)g Xiyti, 

** TaDra bt auroD Xkyo\>rog 
symro vt^iXfi 
xai irtsxial^iv avrovg' 
spoQfi9f}ffav di iv rip ttfftX' 
^f/V avrovg tig rijv vs^fXijv. 
•* Kai 9«vii iyivtTO ix 
Trig n^iXfig Xiyouaa 
O^rog i^Tiv o xtiog fjifOV • 

Digitized by 





The Transfiguration. 

Matthew XVn. 1. 

^ And after six days 

Jesus taketh 

Peter, James, and John 

his brother, 

and bringeth them up into 

an high mountain 


' And was transfigured 

before them : 

and his face did shine as 

the son, and his raiment 

was white as the light. 

* And, behold, 

there appeared nnto them, 

Moses and Elias 
talking with him. 

* Then answered Peter, 
and said unto Jesus, 
Lord, it is good for us 
to be here : if thou wilt, 
let us make here three 
tabemadcs ; one for thee, 
and one for Moses, 

and one for Elias. 

• While he yet tpake^ 
behold, a bright cloud 
OTenhadowed them : 

and behold a Toice 

out of the doud, which said. 

This is my belored Son, 

Mark IX. 2. 

' And after six days, 
Jesus taketh with him 
Peter, and James, and John, 

and leadeth them up into 
an high mountain 
apart by themselves : 
and he was transfigured 
before them. 

' And hb raiment became 
shining, exceeding white 
as snow ; so as no fuller 
on earth can white them. 

* And 

there appeared unto them 

Elias with Moses: and they 
were talking with Jesus. 

* And Peter answered 
and said to Jesus, 
Master, it is good for us 
to be here : 

and let us make three 
tabernacles ; one for thee, 
and one for Moses, 
and one for Elias. 

* For he wist not what to 
say ; for they were sore 
' And there was [afimid. 
a cloud 

that overshadowed them : 

and a Toice came 

out of the cloud, saying, 

This is my beloved Son : 

Luke IX. 28. 

** And it came to pass 
about an eight days after 
these sayings, he took 
Peter ,and John, and James, 

and went up into 
a mountain to pray. 
*• And as he prayed, 
the fashion of his counte* 
nance was altered, 

and his raiment was 
white and glistering. 

^ And, behold, 
there talked with him 
two men, which were 
Moses and Elias : 

31-32 peculiar to Luke. 
said unto Jesus, 
Master, it is good for us 
to be here : 
and let us make three 
tabernacles ; one for thee, 
and one for Moses, 
and one for Elias : 
not knowing what he said. 

^ While he thus spake, 
there came a cloud 
and overshadowed them ; 
and they feared as they 
entered into the cloud. 
•• And there came a voice 
out of the cloud, saying. 
This is my beloved Son : 

Digitized by 




Matthew XVU. 5. 

Mark IX. 7. 

LtJKE IX. 35. 

dyacnjro^, iv f >ji»3ox»j(rfif 



dxovsrf auroD. 

axovtn auroD. 

avrov axoviTi, 

• Ka/ axoxf^'xvrtg ei 

*• Ka/ «v rfJ /f vfertfoi 

fAa&firai t'jncav M ir^otf' 

rijv pwi'jji' 

ouvov auroiv xai t^oCriifigav 


See Y. 6. 

^ Ka/ iTfoCi'K&^v 'l^jtfoD; 

^>^aro auro^y xai tlirtv 

^Eyt^&rirt xai am) poCi/irtfi. 

• 'Evd^vrtg dh roug h<P' 

• Kat i^d'Tiva fln^/CXf-vJ/- 

SaXfiiOvg aurStv ovdtva 

(^/Xrivo/ oxfKsrt ovdiva 

tJdo¥ ti fL^ rhv *lriS0\jri 

tidov dXXeb r^v 'In^ovf 

fV^f^)) 'l))tf«U( 


fi6vov fitff iavru¥. 


Christ's Discourse after the Transfiguratiok, 

ix rov o^ovg mrsiXaro 
avroTg 6 'In^ovg >^ym 
Mfidtvi tl'jrrin rh l^afMt 
mg o5 b vihg ro\j dv^^ouTou 
ix nx^uv iyi^df. 

0/ fiadfirai avrou 

Xiyo>rsg T/ ouv 

0/ y^AA^/xarf/i; Xiyoutf/y Srt 

*HX/av 3srfXtf«7V 'rr^uTov; 

^* 'O if ('Ijjtrou^) aTox^ih/g 


*H>Jag fJbh tix^rat xai 

afoxaraarriini vdvra* 

'WJag libri fi\§tv^ xai 

* KaraCano'^ruv di aiira)y 

dT^ rou o^ou^, 6it(fTii\aro 

auroTg ha 

fifldfvi S (73oy d/^T^jjcTA/vra/, 

6/ A^i orav 6 vihg rov dv^^w- 

irov ex yfX^cDv avaffrfi, 

*® Ka/ r3y X^yov i x^njtray 

r/ itfr/y ri sx vtx^u¥ avatfrii' 


^^ Kai «flrij^wr«r avrhv 


Xsyovffiv oi ygafifLareTg or/ 
'HX/av dtTeXhi^ flr^wrov; 
" •0 3e(dfln>xf/^f;<;) 
E^9} auroTi; 

*HX/af IXtfcwy TfiStrov 
a'jroxa$i<rrdvsi vavra' 
xai ^Sfg ysy^airrai 
M rh vihv rov av^^w'X'ov 
ha ^loXXd ^d^ji xai 
s^ovbty^&fi ; 

" *AXXd X«7« UAfc/V 5r/ 
xa/ *HX/ac fXijXu^fy, 

Digitized by 




Matthew XVn. 6. 

in whom I am well pleased ; 
hear ye him. 

* And when the disciples 
heard it, they fell on their 
face, and were sore afraid. 
^ And Jesus came and 
touched them, and said, 
Arise, and be not afraid. 

• And when they had 
lifted up their eyes, 
chey saw no man, save 
Jesus only* 

Mark IX. 7. 

hear him. 

See V. 6. 

• And suddenly, when they 
looked round about, they 
saw no man any more, save 
Jesus only with themselves. 

Luke IX. 36. 

hear him. 

^ And when 

the voice was past, 


Jesus was found alone. 


Christ's Discourse after the Transfiquratiok. 

^ And BB they came down 
from the mountain, 
Jesus charged them, saying, 
Tell the vision to no man, 

until the Son of man be 
risen again from the dead. 

^^ And his disciples asked 
him, saying. Why then say 
the scribes that Elias 
must first come ? 
^^ And Jesus answered 
and said unto them, 
Elias truly shall first come, 
and restore all things. 

" But I say unto you, 
That Elias is come already, 

• And as they came down 
from the moimtain, 
he charged them that 
they should tell no man 
what things they had seen, 
till the Son of man were 
risen frtnn Uie dead. 
** And they kept that say- 
ing with themselves, ques- 
tioning one with another 
what the rising firom the 
dead should mean. 
** And they asked 
him, saying, Why say 
the scribes that Elias 
must first come ? 
^' And he answered 
and told them, 
Elias verily cometh first, 
and restoreth all things ; 
and how it b written of 
the Son of man, that he 
must sufier many things, 
and be set at nought. 
" But I say unto you, 
That Elias is indeed come, 

Digitized by 




Matthew XVII. 12. 

ovrug xal \> vthg roD 

Mark IX. 13. 

%(t) tvoifi<rav abru 

Luke IX. 37. 

Christ casts out a Deaf and Dumb Spirit, 

** Ka/ \iym Ku^/«, sXifjaSv 
fiov rhv ViSVf 

Sri etXfividl^trai 

xai xetxug iraey%r 

'jroXKaxtg ySt,^ Tt^rts 
tig rh ^^ xai croXXax/; 
tig rb udoi>^. 
*• Ka/ 'x'goafjvtyxa abrhv 

** Kai sX6ut9 

^phg rovg fLa^rirkg 
tihtv 8;^Xoy ^oXuy 
9rt^l abroitg xal y^afifiartTg 
au¥^7irovvrag avroTg, 
" Kai lu^Otf 'frag 6 
o;^Xof idovrtg avrhv 
s^i&afiQri^aav^ xai 
^tfflra^oyro aMv. 
^^ Kai i'Trigdrfiatf 
{roug y^a/m^/JkartTg) 
avrovg T/ tfuy^ijri/H ^^hg 
avrovg ; 

*^ Kai acrix^/tfjj aurfJ 
tTg ix rov o;^Xou 
AtddaxaXs, tivtyxa 
rhv viov fiov ^^hg ciy 

t^ovra '}rv€ufia aXaXor 
*• Kai S'Tov sdv 
avrhv xaraXaQfi, 

^ri<f<fti aMv^ 

xai dppif^$i 

xai r^i(^ii roug hdovrag 

xai ^fi^ivtrar 

See V. 22. 

xai tJ'jTOv 

^ ^Eyivtro di rfi i^fjg 
ilfii^a xartXHvruv aurufv 
Airh rov o^ou^ <fuvr}vrri<ftv 
aurp o^\og ^oXxig, 

w Kaiidou 

dv^^ dirh rov o;^Xou iC^tff p 
Xiyojv A/datfxaXf, dsofiai 
tftou, f^/CXf 'v]/a/ M rhv vi6v 
fMV, Sri fLovaytviig fiAu i^riVj 
^ Kai idcv *rvvJfLa 

XafiQdvti avrhv 
xai i^ai^vfig x^dt^si 
xai 6va^d<f6U avrhv 
fitrd a^^Au, 

xai fiSyig dicoyfti^t'i d*K aw- 
roD avvrfCov avrSv, 
*^ Kai idtri^fiv 

Digitized by 


Matthew XVIL 12. 

and thej knew him not, 
but have done unto him 
whatsoever thej listed : 

likewise shall also the 
Son of man suffer of them. 


Mark IX. 18. 

and they have done unto him 
whatsoever they listed, 
as it is written of him. 


Luke IX. 37. 


Christ casts out a Deaf and Dumb Spirit. 

^ And when they were come 

to the multitude, 

there came to him 

a certain man, 
kneeling down to him, 
and saying, 

*• Lord, have mercy on 
my son: 

for he is lunatic, 

and sore vexed : 

for oft-times he falleth 
into the fire, and oft 
into the water. 
*• And I brought him to 
thy disciples, 

^^ And when he came 

to his disciples, 

he saw a great multitude 

about them, and the scribes 

questioning with them. 

^' And straightway all the 

people, when they beheld 

him, were greatly amazed, 

and, running to him, 

saluted him. 

^* And he asked the scribes. 

What question ye with 


^^ And one of the multitude 

answered and said. 
Master, I have brought 
unto thee my son, 

which hath a dumb spirit ; 
*• And wheresoever he 
taketh him, 

he teareth him ; and 
he foameth, 
and gnasheth with his 
teeth, and pineth away : 

(See V. 22.) 

and I spake to 

thy disciples that they 

^ And it came to pass, that 
on the next day, when they 
were come down from the 
hill, much people met him. 

38 And, behold. 

a man of the company 

cried out, saying^ 
Master, I beseech thee, 
look upon my son : 
for he is mine only child : 
*• And, lo, a spirit 

taketh him, and he 
suddenly crieth out ; 
and it teareth him that 
he foameth again: 

and, bruising him, 
hardly departeth from him. 

^ And I besought 
thy disciples to 

Digitized by 



Matthew XVII. 16. 

aurhv Ss^a^fDtfa/. 

il'jrtv '^n yiviot, ctT/tfrog 

suQ ^6ri fieff bfi&tv sifofjbat ; 
suQ iron dvs^ofiai vfiuv ; 
ff^fri fMi avrhv Sdt, 


See y. 15. 

xai s^fiXdiv d'TT aurov 
rh hatfj^vior 

Mark IX. 18. 

ToTi fia^riraTi <fov 
ha aM ixCdXufftv, 
xai ovx iff^vaav. 

^* *0 3i avox^ihig aurcTs 
Xsytt ^fi ytved aTtffroi, 

tug '!r6ri 'r^hg bfiiag sffojtiat ; 
song vort dvi^ofiou u/iuy ; 
^i^tTi a\frh¥ ^^hg fii. 

•® ILai TJvtyxav aMv ^^hg 
avrov xai iduv avr6v<, 
Tb TVivfia Mug 
€(f^d^a^tv aur^i', 

xai ^sff6jv M rng yng 

ixxikhro d^^i^uv, 

" Kai i'TriPutTfiiriv rhv va- 

Ti^a aitrou Hoffog y^^iyog f (T- 

r/V ^g raZra ytyovty aurji); 

6 hi tlirtv *Ex 9aibi6&ty 

" Kai ^nXKdxig xai tig 

Tv^ ahrhv KaXtv xai tig 

udara, ha d'X'oKifffi avr6v 

d\X* 1/ ri 3uvjj, po7]9fiffov 

flfi/^ sifXay/yi^hig «^* 


•* *0 3f *lfi^oZg tl'TTty abrff 

rh E/ duvri ; wvra dvvard 

rfj iricrtxjovTi, 

■* Tlh^ug xod^ag o Tar^^ 

Tou vatdiov iXsyiv Il/crrf uw* 

jSojj^g/ fiov rfj avKfriof,. 

•* *l3fii>y bt 6 'iriffovg Su 

i^iffvvr^syei oyXog^ 


r^ irvi{jfAart rfi dxadd^fft 

Xiyuv avrfi Th dXaXov 

xai xufhv ^nvfia, syu 

s'xrirdtfffca tfo/, s^iXtff 

f§ avrov xai jtitixin 

tiasX^pg tig aMv, 

■• Kai x^d^ag xai voWd 

(fra^d^ag if^Xtfir 

Luke IX. 40. 

r&tv fia&fjruv <fou 
ha ixZdXcijffiy auro, 
xai ovx nduv^&r,<rav, 

** ^A^ox^{6iig dt 6 *Ififfoijg 

iJ^nv'^n yevsd airiifTog 

xai hnttT^afj^fiivri^ 

ttag mrt IsofJbai 'Jrohg vfiag 

xai dvs^ofiai hfj^uv ; 

^^o^dyayt udf 

rov vtiv 6o\), 

*• "Er/ df 's^^ott^yofJAvoM 

avrov i^^ri^sv aMv 

rh batfMviov 

xai ^vofrd^a^tr 

tTfrl/Mfigtv di ^Ififfoug 
rfi frvtxifiiari rfi dxa^^tft^ 

Digitized by 




Matthew XVII. 16. 

and they could not 
care him. 

*^ Then Jesus answered 
and said, O ^thless 
and perverse generation, 
how long shall I be 
with jou? how long shall I 
suffer you ? Bring him 
hither to me. 

See V. 15. 

^* And Jesus 
rebuked the devil ; 

and he departed out of him : 

Mark IX. 18. 

should cast him out ; 
and they could not. 

*• He answereth him, 
and saith, O faithless 
how long shall I be 
with you ? how long shall I 
suffer you ? Bring him 
unto me. 

^ And they brought him 
unto him : and when he 
saw him, 

straightway the spirit 
tare him ; 

and he fell on the ground, 
and wallowed, foaming. 
*^ And he asked his father, 
How long is it ago since 
thb came unto him ? And 
be said. Of a child. 
" And ofl-times it hath cast 
him into the fire, and into 
the waters, to destroy him : 
but if thou canst do any 
thing, have compassion on 
us, aud help us. 
^ Jesus said unto him. If 
thou canst believe, all things 
are possible to him that 

■* And straightway the fa- 
ther of the child cried out, 
and said with tears, Lord, 
I believe ; help thou mine 

•• When Jesus saw that the 
people came running to- 
gether, he rebuked the foul 
spirit, saying unto him. 
Thou dumb and deaf spirit, 
I charge thee, come out of 
him, and enter no more 
into him. 

^ And the spirit cried, 
and rent him sore, 
and came out of him ; 

Luke IX. 40. 

cast him out ; 
and they could not. 

^ And Jesus answering, 

said, O faithless 

and perverse generation, 

how long shall I be 

with you, and 

suffer you ? Bring thy son 


** And as he was 

yet a coming, 

the devil threw him down, 
and tare him. 

And Jesus 

rebuked the unclean 

Digitized by 




Matthew XVn. 18. 

^* Ton 'ir^offtXdovrtf 
(it /jM&r,Tai rifj 'Irigov 
xar ihiav tlvov 

BxQaXiTv avr6 ; 

20 peculiar to Matt. 
•* Tovro ds rh y'ivog 
(i\iX sxTo^sijira/ 

xai vfiffretcf. 

Mark IX. 26. 

xai ryenro itgii vix^^g, 

fiStfrg roug iroXXovg Xiytiv 

Srt aTsOavtv, 

^ *0 di 'lijtfoDg x^arritfag 

aurhv rijg x*'S^i 

Yiyti^tv ahriyj 

xai aviffrfj. 

•* Kai iifftX^S^ra aurhv 

tig oJxov, 0/ /ia$r}rai ahroZ 

xar idiav Iflrij^aJrwv avrdv 

'On rnjkitg oux ^du¥fi6rjfi6v 

ixQaXiTv avr6 ; 

*• Kai sT'ffsv avroTg 

Tovro rh y%yog 

iv oitdivi duvarat B^s\$iTv 

ii fiii h 'r^offsu^fi, 

(^xai vfi<rreiOf,.) 

Luke IX. 42. 

xai idtfaro rhv iraTba 
xai aviboix%¥ axtrh^i 
rfj var^i auroD. 

Christ foretells his Sufferings and Resurrection. 

^ KaxiT&tv i^sX^ovng 
va^tTo^tuovro dtSi, riigTaXt- 
Xaiag, xai oux 7}dsXiv ha 
rig y\or 

^ * Avaffr^i^otisvm 61 avruv 
h rfj TaXiXaicf. 

i7T6¥ avroTg 6 'JjjffoD; 

MsXXsi 6 vthg rov d\d^dj-:ra'j 


tig x^'i^i ay^^wTtoi/, 

** Kai dvoxrfvovff/v aurov, 

xai rf\ r§irri rifis^cf, 


Kai sXv<:ryi$7]ffav ffpod^a. 

** ^Edida<rxiv yd^ 
roug /j,a$tirdg aurov 
xai sXiyi¥ abroTg 

Sn 6 uihg rov ai/^^w^ou 


H/g x^^i'^i dvd^Jj^my 

xai dcroxrsvovfftv avrov, 

xai d^oxravhig 

fiird r^sTg fijtie^a; 


^ O/ bs riyvSovv rb ^n/^a^ 

rovg fia^mrdg avrov 

** &sffh vfisTg sig rd Zra 
vfi,m rovg X6yovg rovrovg- 
yd^ vihg rov dvd^uivov 
fisXXit va^abtbog&ai 

O/ bt nyvoovv rh ^fifia 

Digitized by 




Matthew XVH. 18. 

Mark IX. 26. 

and he was as one dead ; 

insomuch that many said, 

He is dead. 

^ But Jesus took him 

by the hand, 

and liiled him up ; 

Luke IX. 42. 

and the child was cured 

and he arose. 

and healed the child. 

from that very hour. 

and delivered him again 
to his father. 

*» Then came 

*^ And when he was come 

the disciples to Jesus 

into the house, his disciples 

aparty and said, 

asked him privately. 

Why could not we 

Why could not we 

cast him out ? 

cast him out ? 

20 peculiar to Matt. 

^ And he said unto them, 

«* Howbeit this kind 

This kind 

goeth not out 

can come forth by nothing, 

but by prayer and fasting. 

but by prayer and fasting. 


Christ Foretells his Sufferings and Resurrection. 

** And while they abode in 


Jesus siud unto them, 

The Son of man shall be 

betrayed into the hands 

of men; 

" And they shall kill him, 


the third day he shall 

be railed again. And they 

were exceeding sorry. 

^And they departed thence, 
and passed through Galilee; 
and he would not that any 
man should know it. 

^ For he taught his disciples, 
and said unto them, 

The Son of man is 
delivered into the hands 
of men, 

and they shall kill him ; 
and afi^ that he is killed, 
he shall rise the third day. 

** But they understood not 
that saying, 

^ He said unto his disciples, 

^ Let these sayings sink 
down into your ears : for 
the Son of man shall be 
delivered into the hands 
of men. 

^ But they understood not 
this saying, and it was hid 

Digitized by 




Matthew XVIII. 1. 

Mark IX. 32. 

Luke IX. 45. 
fiivov a*K auroiv 7ya fhVi cus- 


Tig a^a fitt^uv tffrh 

sv rp pafftXiicf rutv ou^avuv ; 

The Disciples contend who should be Geeatest. 

oi/fA, Ka/ f V TJi Qixic^ ytv6' 

T/ f V rp o3p dis\oyit^€ffd6 ; 
** O/ Oi hiiaiFm' v^hg dX- 

' Kay T^otfxaXiffdfitvog 
cratd/ov sarfifftv avrh 
iv fiB6(f> aurSfv, 

3-4 peculiar to Matt. 

• Kai Of civ 

de^firai h *irathiOv rotoxiroy 
M r^ hvCfAari fioi>, 
IfLk ds^trat. 

rig fitif^m. 

^ Kai xa&i6ag s^u>v7)(fsv 
rovg dutdtxa xai Xiyn 
avroig E/ ng ^sXsi ^r^urog 
ilvat^ sffrat ^avrm ffl%a- 
rog xai 'jrdvrav d/dxovog. 

^ Kai \aZd)v 
iratdlov sffrtiffiv avrh 
sv fiiotf} avrSh^^ 
xai hayxaXiifa/nvog avrh 
bT^sv avroTg 
»» "Of ^v 

IV ruv rot$vrotJv 9raid/6jy de^ 
^rirai M rp hyS/iiart jui>ov, 
sfis ds^trar 
xai dg 06V s/tu ds^rirai, 
ovx ifih biyjeraa a>Jkd 
rhv dvoarsiXavrd /(it. 
See V. 35. 

*• E/(r?X^jv 6i dtaXoyitffihg 
iv avroTg^ rh rig &v stn fLii- 
^wv aurcDv. 

See V. 48. 

*^ 'o3s'Ijj(roDf ibiiv rhv bia- 
Xoyt^fihv rijg xafiiag aurwv, 
^aidiov sffrricfp avrh 
lea^ «aurjS, 

*® Kai sJflTfv avrfiltg 

"Of idv 

di^firai rovro rh flra/3/w> 

M rfi hvSfiari fioVy 

ifik ds^trar 

xai Sf sdv ifj^B de^firat, 


rhv a^rotfrBtXavrd fiv 

h yd^ fitx^ongog iv vafftv 

Digitized by 




Matthew XVIII. 1. 

Mark IX. 32. 

and were afraid 
to ask him. 

Luke IX. 45. 

from them, that they per- 
ceived it not : 
and they feared 
to ask liim of that saying. 


The Disciples contend wuo should be Greatest. 

^ At the same time came 

the disciples unto Jesus, 



is the greatest 

in the kingdom of heaven ? 

' And Jesus 

called a Utile child 
unto him, and set him 
in the midst of them. 
3-4 peculiar to Matt. 

* And whoso shall receive 

one such Utile child 

in my name receiveth me. 

^ And he came to Caper- 
naum : and, being in the 
house, he asked them. What 
was it that ye disputed 
among yourselves by the 

** But they held their 
peace : for by the way 

they had disputed 
among themselves who 
should be the greatest. 

•* And he sat down, and 
called the twelve, and saith 
unto them, If any man de- 
sire to be first, the same 
shall be last of all, and 
servant of all. 
•• And he 

took a child, 
and set him 
in the midst of them : 
and when he had taken him 
in his arms, 
he said unto them, 
^ Whosoever shall receive 
one of such children 
in my name, receiveth me ; 
and whosoever shall receive 
me, receiveth not me, but 
him that sent me. 
See V. 35. 


there arose a reasoning 
among them, which of them 
should be greatest. 

See V. 48. 

*' And Jesus, perceiving 
the thought of their heart, 
took a child, 
and set him 
by him, 

^ And said unto them, 

Whoever shall receive 

this child 

in my name, receiveth me ; 

and whosoever shall receive 

me, receiveth 

him that sent me : 

for he that is least among 

Digitized by 




Matthew XVm. 6. 

fVa rciV fiiX^Zv rovruv 

<fvfifi^ti alfTtf) ha 
x^sfjbatf&fi /AvXoi hvixhi 
i/g rhv r^a;^jjXoy avrov 
xai xara'jrovri(r6fi h 
r(fi mXdyii r?^ ^aXd<f(ffig, 
7 peculiar to Matt. 

« e; ai 

fj ^f/^ (fov n vovg 60V 
tfxay3aX/^i/ tfi, 
gxxo-vl/OF aur^v 
xa/ j3aXi (iff^ (fov, 
xaXov (foi sartv 
si<fi\6uv tig Hv ^toJ^v 
;^«Xiv 5) xuXX^r, 

gp^o^ra PXri&fivai 
sig rh flrO^ ri a/miov. 

Mabk IX. 38. 

^ ^'E^jj a6rf) 6 *IeiMkv¥iig 
Xiyeav AtddffxaXt, $7dofiiy 
rtva h rp 6v6(j^Ti gov 
ixZdXKovra dat/tiSvia, 
o( ovx dxoXovh? Ti/MTvy 
xai ixojX{fOfii¥ avrSv, 

»• 'O di'lfi(fovg iJmv 
Ml) xwXuf rf avrSr 
ovdiig ydg iffrtv Zg 'jrotfjiftt 
dvva/itv M r(fj 6v6/Mirt jtiov 
xai bvvrifftrcu ra'/v xaxo- 
Xoyrjffai fiv 
*** ''Oj yd^ ovx i(friv 
xaff TjfAUVj vm^ fifj^uv iffriv, 
^ *^Og yd^ civ nroricr^ vfiag 
Torrj^tO¥ vdarog sv 6v6' 
/lart on H^kstov hrs^ 
dfi^v Xiyot vfLTf Wt ov fi^ 
dieo\i(fii rhv fj*i(Sdhv avrov, 
^ Ka/ Ig &y tfxavdaTJiffi 
iva ruv fi,tx^m 
ruiv iriOTiv iyovrm^ 
xaXSv hrt¥ avrfi [jJaWov ti 
'xs^ixurau f^vXog 6vixhg 
vi^l rh T^dyQfjikoy avrov 
xai /3cCX9}ra/ %}g 
riiv ^aXa(rtfai», 

^ Ka/ hdv (rxai»aaX/^jj tfg 

dirSxo-^ov avrriv 

xaX6v iariv (Tt xuXXAv 
ilHikdtTv iig r^¥ ^w^v, 

ri rdg dvo %i/^06ff 

eXfi¥ra d^nXhTy 

s/g r^¥ yU¥¥a¥, 

i/g rb flru^ rh o^dCitfrov. 

(** *0<rou 6 tfxwXjj^ avrup 

ov nXtvrqi xai rh itv^ ov 


Luke DL 48. 

vfi7\f uTO^^^wv, ovrSg stfny 


*• 'ATOx^tMg dl *Iot)dy¥fig 

il'^i¥ ^'Eviifrdra^ ildo/iiv 

rtva M r(p hySfJMrt €ov 

IxZdWoyra baifj^Syta^ 

xai ixuikbffafLiv avrh¥ 
Irt ovx dxoXov&iT fj^iff tifiuy, 
^ E7'jrg»' dt flrgif avrh¥ 6 *I»j- 
aovg Ml) xuXvsrv 

tg yd§ ovx tffriy 

xai* vficJ¥y v'Ti^ vfiuy iariy. 

Digitized by 




Matthew XVIU. 6. 

Mabk IX. 38. 

Luke IX. 48. 

^ And John answered him, 

*• And John answered 

saying. Master, we saw 

and said. Master^ we saw 

one casting out devils 

one casting out devils 

in thy name. 

in thy name ; 

and he foUoweth not us ; 

and we forbade him. 

and we forbade him. 

because he foUoweth not 

because he foUoweth not 


vrith us. 

*• But Jesus said. 

^ And Jesus said unto him. 

Forbid him not : 

Forbid him not : 

for there is no man which 

shall do a miracle in my 

name, that can lightly speak 

evil of me. 

^ For he that is not 

for he that is not 

against us is on our part. 

against us is for us. 

^ For whosoever shall give 

you a cup of water to drink 

in my name, because ye 

belong to Christ, verily I 

say unto you, He shall not 

lose his reward. [fend 

" But whoso shall offend 

*■ And whosoever shall of- 

one of these little ones 

one of these little ones 

which beUeve in me, 

that believe in me. 

it were better for him 

it is better for him 

that a millstone were Aan^ed 

that amillstone were hanged 

about his neck, and that 

about his neck, and 

he were drowned in 

he were cast into 

the depth of the sea. 

the sea. 

7 peculiar to Matt. 

• Wherefore, if thy hand 

^ And if thy hand 

or thy foot 

offend thee, cut them off, 

offend thee, cut it off : 

and cast them from thee : 

it is better for thee to 

it is better for thee to 

enter into life halt or 

enter into life 

maimed, rather than 

maimed, than 

having two hands, 

having two hands 

or two feet, to be 

cast into everhisting fire. 

to go into hell, into the fire 
that never shall be quench- 
♦* Where their worm dieth 


not, and the fire is not 


Digitized by 




Matthew XVHL 9. 

See T. 8. 

aur^i* xai fidXt a^6 <fou' 
xaX6¥ so! i&nv /L0¥6p' 
0a\/JkO¥ tii n)y 
Z,<a^v tiCikdihy fi duo 
h^&CLkfMxii f;^ovrajSX9j^9ya/ 
tig ri^v yisvpap rov iru^ig. 

Mark IX. 45. 

^ Kai id^v 'xovi <rou (fxav- 
daXit^p (ftj d^6xo-^0¥ avrov 
xaX6v i^iv <n %i<n\hh 
I/; riiv ^«j)r yjsoKov^ ? rou; 
b\iO 'xSdag tyovTOL ^Xr^&r^vat 

6 (tXioKriiB, seuraiy oh rsXtvrqi 
xai rh vu^ ou ffQsvwrat,) 
^^ Kai sdv 6 o^^aXfihi ffov 
ffxafdaXjf^^fl Iff, fxCaXf 

xaXoV gffr/v <n fiAvo^ 
^aX/iov si<nXh7)f tig r^v 
j3a(r/Xf/ay roD 0foD, ^ dvo 

tig yUnav (roO flrupi;), 

*® *0<rou 6 tfxojXijI aurMi' 

ou ri Xf i/r^ xa/ ri «xf^ ou 


*• Hag yd^ TV^i aXis^rfffS' 

ra/, xa/ ^<ra ^uffsa aXi 


^ KaX^y rh aXag' idv dh 

rh dXag avaXoy yivfirat, 

h rivi ahrh &^rv<rtrs ; 

f;^frf fir iauroTg dXa^ 

xai ii^vtutn h dXXjjXo/;. 


Jesus enters Judba, and is questioned about Divorces. 


* Kai iymro Srs sriXiffiP 
*Iti<fovg rovg X6yovg rour- 
oug^ /Lirijosv a^i rrig TaXt- 
Xaiag xai ^X&sv tig rd 8§ia 
Tfjg 'lou^a/a; ^t^a¥ 
roC *Io§dd¥Ov. 
■ Ka^ fixoXov^fi^av 

^ Kai ixiT&t¥ dvatrrdg 
t^ytrai tig rd S§ta 
rfjg *Iov8atag xai ws^av 
rov *Io^ddvoUj 
xai avvTo^tvovrat TaXtv 

Digitized by 




Matthew XVm. 9. 

Seey. 8. 

* And if thine eye offend 
thee, pluck it out^ 
and cast it from thee : 
it is better /or thee to enter 
into life 

with one eye, rather than 
having two eyes to be 
cast into hell fire. 

Mark IX. 45. 

*• And if thy foot offend 
thee, cut it off: it is better 
for thee to enter halt into 
life, than hairing two feet 
to be cast into hell, into 
the fire that never shall be 
quenched ; 

*• Where their worm dieth 
not, and the fire is not 

*^ And if thine eye offend 
thee, pluck it out : 

it is better for thee to enter 

into the kingdom of Grod 

with one eye, than 

having two eyes to be 

cast into hell fire ; 

*• Where their worm dieth 

not, and the fire is not 


*• For every one shall be 

salted with fire, and every 

sacrifice shall be salted wiUi 


«> Salt is good : but if the 

salt have lost his saltness, 

wherewith will ye season 

it? Have salt in yourselves, 

and have peace one with 






^ He departed firom Galilee, 

and came into the coasts 

of Judea beyond 


' And great multitudes 

^ And he arose firom thence, I 
and Cometh into the coasts ! 
of Judea by the farther side i 
of Jordan : 
and the people 

Digitized by 




Matthew XTX. 2. 

MamX. 1. 


aur j5 o^Xoi toXXo/, 

S;^Xoi w^bg aurSv^ 
xai w; iiuthi vdXiv 
lbiba(txt¥ auToitg, 

xai ih^aTiVifsv aurovg iXi?. 

• Kay r^o(fri\6ov aurfJ 

• Ka/ iFoocOJovrtg 

^a^tcaToi vs/^d^ovT$g 


aurhv xai Xfyovrif 

s'XriPUtrtay aurhv 
E/ i^nfrt¥ dvd^i 

E/ g^«<rr/v (aF^^wflTi^) 

acroXDtfa/ njy yuva/5taauroC 

yu¥auPxa dvoXvaai^ 
^ti^d^oyng aurh¥. 

xarA ^a<rav a/V/ai' ; 

* 'O ds amx^Mi tJ^rtv 

^ *0 d's drox^hig tJ'rt¥ 



06x &ny¥<aT% In h roifiecti 

See V. 6. 

anc dfixfji &i<fiv xcti ^?Xu 

imir^Civ aurou; ; 

* Ka/ iTflTf V "Rvixa rovrov 

Seev. 7. 

xaraXsi-^ti a^^^uvog Thv 

Tarsia xai rijv firiTt^a 


auroD, xai ttfovrat 0/ duo 

tig <fd^xa fA/a¥, 

* *n<rri ovxiri sMv duo 

See V. 8. 

&XXd (fd^^fiia. "0 ou¥ 

6 &thg (Tuvs^fu^sy, &v6poi^og 

fl^ ^U^t^iTOi. 

Seev. 9. 

^ Asyoum aurfj 

T/ ouv Mwiifl^^ SKirs/Xaro 

T/ ufjstv ivintKaro Mwutf?;; 

* O/ b\ i7^a¥ 'Ecrer^fv^gv 

douvat ^tQXiov d'sroffraisiou 

Moivffiig fiiOJo¥ dvoaraffhu 

xai a^oXvffa/ ; 

y^d'^ai xai acroXDtfa/. 

• Aeya auro/g 

'Or/ MwuV?; 

'T^hg T^v <fxXri^oxa^d/av 

li^hg r^¥ (Sx\^oxa^bia¥ 

bfiuv s^Br^6'>lfiv ufitv 

ufiojv iy^a-^i¥ ufiTv 

&iro\u(fai rdg yuvaTxag 

r^¥ ivroX^v ra{)rr}¥. 

u/jLcov &ir d^X^^ ^^ ^^ 7^ 

" 'A^^ ds d^x^g xrkttag 

yoviv ouTug, 

Seev. 4. 

a^as¥ xai d^Xu liroir^6t¥ 


^ "Ei'gxfvro^rouxfltraXf/'sJ/f/ 

avd^wTOf r^K vars^a aurou 

xai r^¥ fifirs^aj (xai ^^otf- 

xoX\fidfi(ftrai ^^hg rii¥ yu- 

vaTxa aurou) 

See V. 6. 

® Kai Uovrai 0/ duo tig 

Digitized by 




Matthew XIX. 2. 

followed him ; and 

he healed them there. 

• The Pharisees also came 
unto him, tempting him, 
and sa^-ing unto him, 

Is it lawful for a man 
to put away Aw wife 
for every cause ? 
^ And he answered and said 
unto them, Have ye not 
read, that he which made 
them at the beginning, 
made them male and female; 
^ And said. For this cause 
shall a man leave father 
and mother, and shall cleave 
to hb wife : and they twain 
shall be one flesh ? 

• Wherefore they are no 
more twain, but one flesh. 
What therefore God hath 
joined together, let not 
man put asunder. 

^ They say unto him, 
Why did Moses then com- 

to give a writing 
of divorcement, and to put 
her away? 

• He saith 

unto them,Mo8e8, because of 
the hardness of yoiur hearts, 
suffered you 

to put away your wives : 
but from the beginning 
it was not so. 

See V. 4. 

Seev. 6. 

Mark X. 1. 

resort unto him again ; 
and, as he was wont, 
he taught them again. 

' And the Pharisees came 

to him, 

and asked him. 

Is it lawful for a man 

to put away his wife ? 

tempting him. 

^ And he answered and said 

unto them. 

(See v. 7.) 


(See V. 8.) 

(See V. 9.) 

What did Moses command 
^ And they said, Moses 
suffered to write a bill 
of divorcement, and to put 
her away. 

' And Jesus answered and 
said unto them, For 
the hardness of your heart 
he wrote you this precept. 

• But from the beginning 
of the creation God made 
them male and female. 

* For this cause shall a 
man leave his father and 
mother, and cleave to his 
wife ; 

^ And they twain shall be 

Digitized by 




Matthew XIX. 9. 

I V. 6. 

Mabk X. 8. 

(fd^xa fji0/ar u<fTS ouxin 

^® Kai sig rjji' oixia¥ wdXtu 

0/ fj^a^tjrai 'Xt^i rourov 

iTjj^wrwv aurov. 

** Ka/ Xiys/ abro/ig 

**0; idv dvoXvfff} T^vyxivaT* 

xa aurou xai 

yajtififfp ccXXijv, fio/^arat 

sir aOrjjr 

" Ka/ scki' aunj dcroXu<ra(ra 

riv avd^a aurrig yajti^ffti 

Luke XVIU. 16. 


Christ Blesses Little Children. 

^* Tors flr^o<r>jv<;^d3j<rayaurf; 
"tratdta, ha rdg ;^i^ag f ir/tf^^ 
avToTg xai <r^otfsu|jjra/* 
0/ df fji>a6fiTai 
i^srifififfav avToTg, 
** *0 is *lri<fovg 

"Apsrs rA 'jeaihia xai 
fi^ xcaXlftrs avrd iXhTv 
^^hg fis* tZv ydo roiovrojv 
sffriv VI ^atftkiia ruv ou^av- 

^ Kai ^^o<fs^i^ov avrfi 
vaibia ha d^r^rai avruv 

0/ ds fjkaSfirai 
sTirifim roTg 'r^offpt^ovtfsv, 
** *ldwv ds 6 *Iri(fovg jjya- 
vdxrfjffiv xai sT'rsv avroTg 
"A^tTS rd Taid/a t^^iffOai 
^^hg fAiy fi^ xuXviTS avrd' 
rStv ydo rotovrcii¥ hriv 
Ti ^affiXsta roD 0soC. 
I ^* * Afi^v Xiycii v/i/v^ og sdv 
I fin 3g^jjra/ r^v fSaffiXilav 

** n^offsps^ord^ abr^ xai 
rd ^^6ffi ha auruv d^rrfi' 

rar idSvng ds o/ fia^rai 

i'Ttr/fioifv avToTg. 

^* *0 ds *lr)<fovg ^r^oerxaXs- 

ffdfLS¥og abrd sJ^s¥ 

*' A^srs rd Taihia tpyjia&ai 

T^hg fM xai fiti xuXusrs a*j* 

rd* roj¥ yd^ roiovru¥ scri¥ 

ri jSa<r/Xs/a row ©sou. 

" * A/iri¥ Xsyoj 'ofuv^ og d¥ 

/JLfj hi^v^rai rijy jSatf'/Xs/ay 

Digitized by 




Matthew XIX. 9. 

See V. 6. 

• And I say unto you, 
Whosoever shall put away 
his wife, except it be 
for fornication, and shall 
marry another, 
committeth adultery ; 

Mark X. 8. 

: so then they are 
twain, but one 

one fle^h 

no more 


• What therefore God hath 

joined together, let not 

man put asunder. 

^® And in the house his 

disciples asked him again 

of the same matter. 

^^ And he saith unto them. 

Whosoever shall put away 

his wife, 


marry another, 

committeth adultery 

against her. 

^* And if a woman shall 

put away her husband, and 

be married to another, she 

committeth adultery. 

LuKK XVIII. 15. 


Christ Blesses Little Children. 

^' Then were there brought 

unto him little children, 

that he should 

put his hands on them, 

and pray : and 

the disciples 

rebuked them. 

^* But Jesus 


Suffer little children, 
and forbid them not, 
to come unto me : 

for of such is 

the kingdom of heaven. 

^^ And they brought 

young children to him, 

that he should 

touch them ; 


his disciples 


those that brought them. 

^* But when Jesus saw it, 

he was much displeased, 

and said unto them, 

Suffer the httle children 

to come unto me, 
and forbid them not : 
for of such is 
the kingdom of God. 
** Verily I say unto you. 
Whosoever shall not 

^* And they brought 

unto him also infants, 

that he would 

touch them : 

but when 

his disciples saw it, 

they rebuked 


^° But Jesus called them 

unto him, and said. 
Suffer little children 

to come unto me, 
and forbid them not : 
for of such is 
the kingdom of God. 
^' Verily I say unto you, 
Whosoever shall not 

Digitized by 




MakkX. 15. 

rov 0fou uf vaidiO¥j ov fiij 

ttagX^fj tig avTfjv, 

*• Ka/ i9a'/xa\t<fdfieifog 

aura xarfvX6yfiy 

rihii rag ;^«^a; 

W avra. 

Luke XVm. 17. 

rov €>tov ug vasdioj^ ov /xi) 
s/aiX^fi ttg avrfi¥. 


?T*8 Answer to the Rich Youno Man. 

I ^' Kai ix^o^svofisvov avrov 
its 6d6¥, 
v^offd^afidt¥ sTg 
xai yovwiriiisag avrh 
iflnj^wra avrov 
A/ddffxaXs dya6i^ 
ri 'ffoiritsu ha 

^a;^v a/wvtov xXfi^ovofifftfu ; 
" *0 ^fi 'Itjffovg sT^tv avrfj 
T/' fii Xsyttg aya^ov ; 
oifdtig aya&hg it fiii sTg 
b &i6g. 

^* TA; svroXA; oJdag 

M^ fioixiv<fp;^ fi'^ f>oviV(rfig, 
fjk^ xXsyj/rig^ fifi '^tvdofiao- 
rv^fifffig, fiii d'TOffrtorifffjg, 
rifia rh crarE^a <sov xai 
rriv firiri^a. 

^^ *Odi d'JTox^tOilgiJ'X'iv av- 
rf) AtddffxaXt, ravra ^ctv- 


i'rri^(arfi<rif rig avrht &^x^^ 
\iyoj¥ AiddffxaXt dyaii, 
ri 'jroiriffag 

^ojijv aimiO¥ x\riPovofi7}tfOi ; 
^* E7'!ri¥ dt avr(p 6 'ijjtfoD^ 
T/ fjki Xeyitg dya^6¥ ; 
ovhiig dyadhg it fiij iJg 

^ Tdg evroXdg oJdag 

fifj fioix,fv<rjr,g, /lii povivffrig, 

rifj.a rhv ^art^a ffov xai 
rjjy fifirega ffov. 

" 'Odiirrs¥ 
Tavra irdvra 

Digitized by 




Matthew XIX, 15. 

^' And he laid his hands on 
them, and departed thence. 

Mark X. 15. 

receive the kingdom of God 

as a little child, he shall 

not enter therein. 

^* And he took them up 

in his arms, 

put his hands upon 

them, and blessed them. 

LuKEXVm. 17. 

receive the kingdom of Grod 
as a little child shall 
in no wise enter therein. 

CHRi8t*8 Answer to the Rich Yoi/ng Man. 

^< And, behold, 

one came 

and said unto him, 
Good Master, what good 
thing riiall I do, that I may 
have eternal life ? 
^' And he said unto him, 
Why caUegt thou me goodf 
there is none good but one, 
that is, God: 
but if thou wilt enter 
into life, keep the 
^•Hesaith unto him. Which? 
Jesus said. Thou shali 
do no murder. Thou shalt 
not commit adultery, 

Thou shalt not steal. 
Thou shalt not bear 
false witness, 

^* Honour thy father 
and thy mother : 
and, lliou shalt love 
thy neighbour as thyself. 
** The young man 
sailh unto him. 
All these things hare I 

^^ And when he was gone 
forth into the way, 
there came one running, 
and kneeled to him, 
and asked him, 
Grood Master, what 
shall I do that I may 
inherit eternal life ? 
^^ And Jesus said unto him. 
Why callest thou me good? 
there is none good but one, 
that is, Grod. 

^» Thou knowest the 

Do not comnut adultery. 
Do not kill, 
Do not steal. 
Do not bear 
false witness. 
Defraud not. 
Honour thy father 
and mother. 

"^ And he answered 
and said unto him. 
Master, all these have I 

^* And a certain ruler 

asked him, saying, 
Grood Master, what 
shall I do to 
inherit eternal life ? 
^* And Jesus said unto him, 
Why callest thou me good? 
none is good, save one, 
that is, Grod. 

** Thou knowest the 

Do not commit adultery. 
Do not kill, 
Do not steal, 
Do not bear 
fiilse witness, 

Honour thy fiither 
and thy mother. 

'^ And he said. 
All these have I 

Digitized by 




Matthew XIX. 20. 

E/ ^iXitg rsXttog ihaiy 

;^oi'ra xai dhg roTg 'rreaxoTiy 
xou i'gs/; ^fiifau^hf h ovoa- 

■■ *Axou<ra; ^i 6 vtavsffxog 


i)i» y^p «;^wv xr^/(fcara croX- 


ro/'g fia^raTg auroD 
*A/ctj)y Xiyw Oja'*' ^''^ 
^Xovtftoi duffxoXojg i/<rjXf6- 
(Tira/ 8/; rjji' ^afftXttav 
ruv ov^avuv. 

xafirfKov di6t. r^uTTifiaTog 

sig riiv fiaatXitav ruv ou^a- 

■* * AxoucavTig di ot /O-a^Jjra/ 

s^tTXriffcovTO ff^6d^a 


Tig &^a ddvarat (fuSrivat ; 

■• ^E/iZ\i-4^ag ds 

Mark X. 20. 

i^u'ka^djiifjv ex norr^rSg 

" *0 36 'ijjffoDf «AtCXs>}/a; 

il^xtyt avr^ "Ev ffi bffrtHT* 

u^ayt otfa sp^ff'f ^wXijtf^oi' 

xa^ 6hg flrrw;^o7j, 

xa/ gjs/; ^)j(yau^iv iv ou^a- 

vfi), xa/ deD^o dxoXou^c/ ^o/ 

a^a; rill <fTav^6v, 

** *0 3i ffrvyvdffag 

irri rtfj Xoy^ acr^X^sv 


^i' y(i^ 6%tov xr^.aara ^oX- 


■* Kay 'Tt^tZXi^dfisvog 

'l^jtfoDf Xsye/ 

roru fiadr^raTg auroD 

n5; 3utfXoX«; 0/ rd ;^^jj- 

Xi/ai' roD 0goD thtXfv(fov- 


•* O/ 3s fjM^f)rai f ^a/xCoDiro 

i^y ro7g \6yotg avrov' 

6 ds *lri6oZg'rd'kivdrrox^ihig 

Xsyu avroTg Texva, ^ug duff- 

xoXo'v sffrtv ro-jg TSTOtdorag 

/Xs/ai' roD 0€oD ihsKOsTv. 
^ E-jxo'TuiTSoov i<rrt^ 
xdiMfikov did Tfig T^v,uaXidg 
rrjg ^u(pldog disXOtTy ri 'tXo-j- 
fftov iig rjjp fiaatXiiav ro\j 
0foD ilffiXhh. 

«« o; as 

'TTiOlCOUig S^g'T'K^ffffOVTO 

Xsyovreg <r^if eavTovg 
Kai rig b-jvarai cca&r^vat ; 
*^ 'EjaCXf-vj/a; auro/j; 

Luke XVm. 21. 

i^\jXa^a ix ¥f6rrirog, 

*• 'Axoutfa; di *If)(fovg 
iT^tv avrtfi 
"Ert sv 601 Xg/Vs/* 

cra^ra o<ra f%s/ff ^6iiX)]tfoy 
xa/ dtddog ^rA/p^o/*^, xa/ 

I'O/';, xa/ dsu^o dxoXovOn fioi. 

*• *0 3« dxo\jcag 


'X'iOiXv^og syt¥ri6ti* 

^¥ yd^ ^Xovffiog (f^6dpa. 

•* *Idojv ds aMp {^i^iXvirov 
ytv6/inov) 6 *IfiifoZg sl'xsv 

Tlug dvffxoXug o/ rd p^^jJiOwx- 
ra sy^o^TSg ilg r^v jSaaiXstar^ 
rov 0goD t/tfsro^fuoyrar 

** Evxo'TojTt^o¥ ydo lariv 

xdfiriXo¥ did r^rj/tiarog 

psXovfjg iiffsXdsTv jj ^Xovffiov 

tig riiv ^affiXsiav rov 0foD 


*• El'Tov dh 0/ dxovifccvrtg 

xai rig dvvarai su^ij¥ai ; 

Digitized by 




Matthew XIX. 20. 

Makk X. 20. 


kept from my youth up : 

observed from my youth. 

kept from my youth up. 

what lack I yet ? 

** Jesus 

" Then Jesus, beholding 

** Now, when Jesus heard 


him, loved him, and said 

these things, he said 

unto him, 

unto him, 

unto him. 

If thou wilt be perfect, 

One thing thou lackest : 

Yet kckest thou one thing : 

go and sell that 

go thy way, sell whatsoever 

sell all that 

thou hast, and give 

thou hast, and give 

thou hast, and distribute 

to the poor, and thou shalt 

to the poor, and thou shalt 

unto the poor, and thou shalt 

have treasure in heaven ; 

have treasure in heaven : 

have treasure in heaven : 

and come 

and come, take up the cross, 

and come, 

and follow me. 

and follow me. 

follow me. 

"■ But when the young man 

^ And when he 

heard that saying, he went 

heard this, he was 

away sorrowful : 

^ And he was sad 

at that saying, and went 

very sorrowful : 

for he 

away grieved : for he 

for he 

had great possessions. 

had great possessions. 

was very rich. 

» Then said Jesus 

^ And Jesus looked round 

"* And when Jesus saw 

about, and saith 

that he was very sorrowful, 

imto his disciples. 

unto his disciples, 

he said, 

Verily I say unto you. 

That a rich man 

shall hardly 

How hardly shall they 

How hardly shall tliey 

that have riches 

that have riches 

enter into the kingdom 

enter into the kingdom 

enter into the kingdom 

of heaven. 

of God I 

•* And the disciples were 

astonished at his words. 

of God! 

•* And agnin 

But Jesus answereth again. 

I say unto you. 

and saith unto them. Chil- 
dren, how hard is it for 
them that trust in riches 
to enter into the kingdom 
of God I 

It is easier for a 

** It is easier for a 

^ For it is ensier for a 

camel to go through the 

camel to go through the 

camel to go through 

eye of a needle, than for 

eye of a needle, than for 

a needless eye, than for 

a rich man to enter into 

a rich man to enter into 

a rich man to enter into 

the kingdom of God. 

the kingdom of God. 

the kingdom of God. 

•* When his disciples heard 

«• And 

«• And they that beard it 

it, they were 

they were 

exceedingly amazed, 

astonished out of measure, 


saying among themselves. 


Who then can be saved ? 

Who then can be saved ? 

Who then can be saved ? 

'• Rut Jesus beheld ^ And Jesus, looking upon 

Digitized by 




Matthew XTX. 26. 

'Iij<rou; tJ^tv avrolj; 
Xlageb M^ut^oig rouTo adit- 
varh i<fTtv^ Ta^(^ ds Bff) 
Tavra dvvard, 

avrfi 'Idou fifi>eTf A^^xafiiv 
vayra, xai iixoXov^ffafiiv 
ffor Tt &^a tifrou n/i^ ; 
28 peculiar to Matt. 

•• Kai irag S<fri{ apJjxir 
ddsXpovg fi 

&dsXp6Lgfi vari^a 9 fir^ri^a 
vi rixva ri d^oO; fj oJxJag 
tnxtv rov ivo/iarog /MoVy 

^oXXaTXatf/ova Xfjfi'^sriu 


Z^caiiv aimtov xXf^ovo/Mfigii. 
•® TloWoi di igovrat 
'STQUTOt fff^aroi xai 

Mark X. 27. 

*Ififfovi Xiys/ 

Ha^d av&^(avotg ddvvarov, 

vdvra yd^ bward iffrtv 
'rrapd ruJ &t(fi. 
* H^garo X«yf /v o Ilir^og 
avrf 'Idou fj fivs d^n^a/Mtv 
'srdvTa xai fixoXov^fixafMv 

■• 'Efij 6 'Iijtfouff 

oudi/g hrtv Zg dpiixiv 

oixia¥ 9 ddiXpoig 9} 

dt^fXf A; jj ftiTiri^a ij ^ari- 

poe ij rixva i) d^^oO; 

sVfxsv i/d&oD 

xai fVfXfy roD luo/^iX/ou, 

«» 'EAy Afc»i 

XdC^j sxarovraTXatf/ova 

o/x/a; xai dbik^axtg xai 
ddtXpdg xai /MfjTf^g xai 
rsxva xai dy^ovg fisrd di- 
w/fitm^ xai iv r^ aimi rf 

'* noXXoi d$ igovras 
'T^urot itf^arot xai 
0/ $a^aroi *r^oJrot, 

LuKK XVni. 27. 

•» 'O di tJ^Tiv Td 
dd{f¥ara 9ra^d dv^^ta^otg 


'ira^d T(p &i(fi itsrif, 

* ETrtv 6h UsT^og 

*Idou fifisTg dfivTtg 

rd 7dia rixoX^uSfi^fiiv sos, 

^ *0 dk sTviP aiiroTg 

on ovdsig t^tv 8; d^^xiv 

oixiav n yvvaTxa ri ddtX^o^g 

fiyoviTg i) 


fVfXfv rrig ^assXdag rov 


"^ •Og obxi M'i 

dvojud^p voWeLrXado¥a 

iv T(p xat^^ roxtrff) 

xai iv r^ aiuvi T(ji 

Jesus again Foretklls his Suffering^. 


^^ Kai dvaQatvuv 6 'lri(fovg 
iig *Ii^o(f6\vfia 

•* *H(rav di iv rjj 6d(j) dra- 
Cahovrtg i/g * If ooir^XuA&a, 
xai f y 'ir^odydiv avroug 
6 'liiifovg, xai s^afji^Mfro 
xcLi dxoXMouvrf ( i^oQouvro. 

Digitized by 




Matthbw XIX. 26. 

them, and said unto them, 

With men this is impossible ; 

bat with God 
all things are possible. 
■* Then answeared Peter, 
and said nnto him, 
Behold, we have forsaken 
all, and followed thee; what 
shall we have therefore ? 
28 pecnliar to Matt. 

•• And every one that hatJi 

for$aken houses, 

or brethren, or sisters, 

or fiither, or mother, 

or wife, or children, 

or lands, for 

my name^s sake, 

shall receive 

an hundred-fold, 

and shaU inherit 
eyerlasting life. 
^ But many that are 
first shall be last, and 
the last shall be first. 

Mark X. 27. 

them, saith, 

With men it is impossible, 

but not with God : 

for with God 

all things are possible. 

^ Then Peter began j 

to say unto him, 

Lo, we have left I 

all, and have followed thee. I all, and followed thee. 

Luke XVm. 27. 

*^ And he said, 

The things which 

are impossible with men 

are possible with God. 

^ Then Peter 


Lo, we have left 

'^ And Jesus answered 

and said. 

Verily I say unto you, 

There is no man that hath 

left house, 

or brethren, or sistera, 

or father, or mother, 

or wife, or children, 

or lands, for 

my sake, and the gospel's, 

** But he shall receive 

an hundred-fold 

now in this time, 

houses, and brethren, and 

sisters, and mothers, and 

children, and lands, with 

persecutions ; 

and in the world to come 

eternal life. 

^ But many that are 

first shall be last ; and 

the last first. 

^ And he said unto them, 
Verily I say unto you, 
There is no man that hath 
left house, or parents, 
or brethren, 

or wife, or children, 


the kingdom of God^s sake, 

** Who shall not receive 

manifold more 

in this present time. 

and in the world to come 
life everlasting. 



XX. " And Jesus, 
going up to Jerusalem, 

*■ And they were in the 
waygoing up to Jerusalem ; 
and Jesus went before them : 
and they were amazed ; and 
as they followed, they were 

Digitized by 




Matthew XX. 17. 

xar /3/av, xa/ sv rfj od(p 
*® *l6ov avaZahofiiv it; 

xai 6 vth; roD dv^^ut'rrov 
ToTg aoyjiOiZdtv xai 
y^afJLfiartvffiv, xai xara- 
xotnZsiv axtrhv Savary, 
^' Ka/ 'S'aoaduiffovffiv avrhv 
roTg s^viff/v 
%ii rh s^^aT^at 

xoj (laSTtydiCat 

xai <frajP&Kfaiy 
xai rfi r^hji f}fis§(f 

Mark X. 32. 

Ka/ ^u^aXaQuv vrdX/v 

avroTi Xsytiv rA 
/MiWovra aurtp ffvjJ,Qaivt{¥^ 
** 'Or/ idov dvaQahofitv i/; 

xai 6 v/hg roD dv^^utTov 


ToTi do^/t^svfftf xai ToTg 

y^afifianufftv, xai xara- 

x^ivo\j(f/v aurhv ^avdrtfj 

xai TaoaSiJjffouff/v aurhv 

ToTg idvtff/v^ 

^ Kai ifj^rrai^oMSiv aur^ 

xai ififrrvffovfftv avrtfj 

xai /tiatrriyuitfovfftv avrhv xai 

dcroxrcyoD<r/v aur6v, 

xai fiird r^tTg rjfii^ag 


Luke XVUI. 31. 

*^ IlaoaXaCwy ^i 
Toug 6(jjdixa 

iJTiv ^^h; avToitg 

*l3ou dvaQaivofiif tig 
* U^ovffaXriiM, xai TiXsffdf}fft' 
rai ^dvra rd yty^a/ji,fj,s)>a 
did ruv rr^oprirSfv 
r(p viif) rov dv^^ut^ov 

*• Ilaoado&^inTai ydo 

roTg ihiifiv 

xai s/iL'Tai^d7}nrai 

xai ijQ^iffd7)iftrai xai 


^ Kai fJi0a<friyut<ra9Tig 

dToxnvoyfftv aMv^ xai 
rfi fifAt^Cf. rfi r^irp 

The Ambitious Request of the Sons of Zebedep.. 

*® Tors cr^offjXtffiv avrtf) 
rj /MTirf^p ruv uiuv ZeQedaiou 
/Mtrd ruv viuv aur^f, 

"H^otfxuvovtfa xai a/rovffd 
rt d'JT avTov. 

" 'O dh eT'!riv aurp 
T/ SsXi/; ; 
Xsytt avr(jj 

** Kai 'r^o(f^o^ivovrai avrf 

*Idxoj^og xai *Iudvvfig 
utoi ZsQida/ov 
Xiyo¥rtg aur(p 
AtddffxaXs, ^sXo/Mt¥ ha o 
idv airrioitifjitiv (fi 'jroif,(rpg 


^ 'O di sivsv avroTg 

T/ ^sXtrs fit 'sroiTJtfai u/aTv ; 

^ O/ 6i tl'xav ahr^ 

Digitized by 




Matthew XX. 17. 

Makk X. 32. 

Luke XVIIL 31. 


And he took again 

^^ Then he took unto him 

the twelve disciples 

the twelve. 

the twelve, 

Apart in the way, 

and began to tell them 
what things should happen 
unto him, 

nnd said unto them, 

^ Saying, 

and said unto them. 

" Behold, we go up to 

Behold, we go up to 

Behold, we go up to 

Jerusalem ; 


Jerusalem, and all things 
that are written by the 
prophets concerning 

and the Son of man 

and the Son of man 

the Son of man 

shall be betrayed 

shall be delivered 

shall be accomplished. 

unto the chief priests, and 

unto the chief priests, and 

unto the scribes ; and they 

unto the scribes ; and they 

shall condemn him to death 

" And shall 

deliver him to the Gentiles 

to mock, and 

to scourge, and to crucify 


and the third day 
he shall rise again. 

shall condemn him to death, 
and shall 

deliver* him to the Gentiles : 
^ And they shall mock him, 
and shall scourge him, 
and shall spit upon him, 

and shall kill him ; 
and the third day 
he shall rise again. 

^ For he shall be 
delivered unto the Grcntiles, 
and shall be mocked, 
and spitefully entreated, 
and spitted on : 
^ And they shall scourge 
him, and put him to death ; 
and the third day 
he shall rise again. 

The Ambitious Request of the Sons of Zebedee. 

■^ Then came to him 
the mother of 

Zebedee's children with 
her sons, worshipping him, 
and desiring a certain thing 
of him. 

*' And he said unto her. 
What wilt thou ? 

She taiih nnto him, 

^ And James and John, 
the sons of Zebedee, 
come unto him, saying, 
Master, we would that thou 
shouldest do for us what- 
soever we shall desire. 
^ And he said unto them. 
What would ye that 
I should do for you ? 
^ They said unto him. 

Digitized by 




Matthew XX. 21. 

EM Im. xa6i<su6iy ouroi 

0/ duo u/o/ fji*ov 

%li sx hi^tbiv ffou xai iJi 

i^ ivoit¥{ffiuv (Tou 

$¥ rji ^affiXiicf tfou. 

** 'AflTOX^/tfg/; 3f *Iriffo\jg 

t7Tt¥ Obx oidart ri ah^Tsdt, 

(x<ti rh ^dvTKSfLa o %y6i 

>,iyou<rt¥ aurtp AuydfJkt^a, 
•• Afyi/ avr^g 
rh fJAv ^or^^tSv jiiou 
T/f tf^f, (xaJ rh ^d'xrKtfut 

r^ df xtidkai f X di ^/fiDy 
A^u xa/ f§ f u«yv^a;y, oux 
f (Triv f^^v rouro doDyai dXX* 
ofi; jjro/^atfro/ ur^ rou Ta- 

'^ 'Axov&avrtg Sk o/ dixa 

^/avaxnjtftty rt^i 

rm duo dldfX^c5y. 

■* *0 di *Ijj<rouf T^ooxaXs- 

ffdfji,$¥og avrovi $7Ttv 

Oidart Srt o/ 

5^orrif rwv i^vuv 

xaraxu^nuoutftv aitrStv xai 

0/ fAtydXot 

xarsf ouo'/a^outf/v aurfii;v. 

2* Ou;^ ovruf $<rrai i* 

\)fL7\r &>X 8f foby SiXjj 

u;(^fil;y fAiyai ym&^cu^ 

f<rru v/Jkw d/axoyof, 

'^ Kai o; fc^y SfX^ i y ufit^ 

that T^A/rof, fOTw 

u^ctcDy douXoc* 

*• 'HtfATi^ ^ u/if rou dv- 


Maiik X, 37. 

A^; 19/t/V 7ya 

ff; COM ex dt^tatv xai tJf 
i^ d^t^i§u¥ xa6i(fOitfibtv 
sv rji do^p (fou. 
•^ *0 3f 'Ijjo^ou; iTriy auro?; 
Oux o/darf ri air%7cH. 
Avvaffh mTv rh o-onj^/oy 
8 iydi T/yft;, 
9) r^ ^d'xrtfffia S i^cir 
ffa'xri^ofdMt jSa'xrttf&rivat ; 
•• O/ 3f fJ^ay aur^ Auya- 
/li&a. *0 di 'Ififfov; timv 
avroTfTh iror^jnoy 1 y« cr/vw 
<r/itftfi, xa/ ri jSairr/o/ta 
3 iy« ^a'xriZfifj*au jSaTri- 

^ T^ ds xa6i<fat ix diBtw 
/Ctou 9} f^ 8Uft;yu/tft;y oux 
ctfT/y f^^y douvai^ dXX* 
ofi; firo!fLa<rrat, 

^ Ka/ dxovffavrii 0/ dixa 
fj^^avro dyavaxrth wioi 
'laxcDCou xa/ 'Iwccyyou. 
*• Ka/ ^-^otfxaXftfd/cnyo; 
auroufo '1970'ou; Xfyi/ avroTi 
Oidart Sri 0/ 

doxouyrf^ c(^;^f/v reDy i^yft/y 
xaraxv^tevouatf avruv xai 
0/ /tfvdXo/ a\iru¥ 
xari^ouo'/d^ouo'iy abrm, 
** Ou;^ ourwf ds i tfr/y f y 
u/t/lr dXX* og idv 3«Xfj 
yevscdai iMiyag iv b/jJ'v, 
tcrat ufAUfV dtdxovog^ 
^ Ka/ S( fdy SfX^ v/Aoiv 
ymff^a/ v^urofj itfra/ 
Tccyroiy douXo;. 
** Kai yd^ 6 vihg rou dp- 


Digitized by 




Matthew XX. 21. 

Grant that these my two sons 

may sit, the one on thy 

right hand, and the other 

on the left^ in thy 


** But Jesus answered and 

said, Ye know not 

what ye ask. Are ye able to 

drink of the cup that I 

shall drink of, and to be 

baptized with the baptism 

that I am baptized with ? 

They Bay unto him, 

We are able, 

" And he saith unto them. 

Ye shall drink indeed 

of my cup, 

and be baptized with 

the baptism that I am 

baptized with : 

but to sit on my right 
hand, and on my left, 
is not mine to give ; but it 
shall be given to them 
for whom it is prepared 
of my Father. 
^ And when the ten heard 
it, they were 
moved with indignation 
against the two brethren. 
^ But Jesus called them 
unto him, and said, 
Ye know that the 
princes of 

the Gentiles exercise do- 
minion over them ; and th^ 
that are great exercise 
authority upon them. 
** But it shall not be so 
among you: but whosoever 
will be great among yauy 
let him be your minister ; 
•* And whosoever 
will be chief among you, 
let him be your servant : 
** Even as the Son of man 

Mark X. 37. 

Grant unto us that we 

may sit, one on thy 

right hand, and the other 

on thy left hand, in thy 


^ But Jesus 

said unto them. Ye know not 

what ye ask : can ye 

drink of the cup that I 

drink of? and be 

baptized with the baptism 

that I am baptized with ? 

^ And they say unto him. 

We can. 

And Jesus said unto them. 

Ye shall indeed drink 

of the cup that I drink of ; 

and with 

the baptism that I am 

baptized withal 

shall ye be baptized : 

*** But to sit on my right 

hand and on my left hand 

is not minc^to give ; but it 

shall be given to them 

for whom it is prepared. 

*^ And when the ten heard 
it, they began to be 
much displeased 
with James and John. 
^ But Jesus called them 
to him, and saith unto them, 
Ye know that they which 
are accounted to rule over 
the Gentiles exercise lord- 
ship over them ; and their 
great ones exercise 
authority upon them. 
^ But so shall It not be 
among you: but whosoever 
will be great among you, 
shall be your minister : 
** And whosoever of you 
will be the chicfest, 
shall be servant of all. 
** For even the Son of man 


Digitized by 




Matthew XX. 28. 

Mark X. 45. 

oux, fX&iv diaxovridfjvcu, 
xai doy¥ai rr^v -^vy^fiv auroD 

Luke XVIIL 85. 


Cure of the Bund near Jerichov 

•• Kai iX'To^tvofLimy aurwv 

ijxoXou^)j0'sr avrfi 

op^Xo; croXu^. 
^ Kai idov duo 
TD^'Koi xadrifisvoi 


OTI *Iriffoiii 

ix^ajav XiyovTsg 
Ku^/s, fXsfjtf'oy 4/ta;, 
u/^( Aau/d. 

" 'O 36 o;^Xo^, i^trtfifissv 


ha (fiuTtiffbKftr 

ix^a^av XiyovTtg Kup/*, 
iXsjjtf^ov ^,aa;, u/^; Aavid. 

Ka/ sx'X'o^tvofJktvou avrou 
d^h *l8f/;^fii» 

xa/ ro;!' fiaQf^rm auroD xa/ 
o;^Xoy ixavov 

6 vihi Tifiaiov Ba^W.aa/o; 
ru^Xotf flr^o<ra/r»j; ixd&riro 

*^ Ka/ axouffaj 

or/ *I>}(roD; o Na^a^^vo'c 


fj^^aro x^d^stv xai Xiyi/v 

*0 u/^^ Aau/3 'IijtfoUf 
sXfjjtf^ov /Ctf. 

avr^ croXXo/ 

df ^oXX^ fmXkop 


T/s Aau/3, iXstiffov fit, 

** Ka/ (TrAj *r97(roD( 

s/Wfy 9«v^tfari auTov. 

Kai (ptavovciv rhv rv^Xov 
XiyouTtg avTfji 

** 'EysnTo di 

i¥ rjD iyyi^siv avrhv 

tig *U^tx^ 

rv^X6i Tig txd6riro 
'xa^d n)v hbhv i'^airw, 
•• *Axoutfa^ hi 
o;^Xou d/a'S'OP6uofii¥ou 
i'Wv^dvtTO ri ilri roDro. 
"^ *A«^y7i/Xav ds aOrjl; 
or/ *l9jtf^oD( Na^oi^a/b; 

^ Ka/ iCojjtflv \iyM¥ 

*Iyi<rov vis Aauid, 

'• Kai 0/ '^r^odyovri; icnri* 

fiuv avTp 

ha giytiffTi' 

ahrhg ds ToWf/ /iaXX(,v 


T/i Aau/d, iXftiffov fit. 

*® 2ratff/f ds 'IjjtfoD;; 

fXftXiUtf^sy aur6y 

d^&i^vai 'X^hg aurov. 

Digitized by 




Matthew XX. 28. 

came not to be ministered 
unto, but to minbter, 
and to give hb life 
a ransom for many. 

Mark X. 45. 

came not to be ministered 
unto, but to minister, 
and to give bb life 
a ransom for many. 

Luke XVIU. 35, 


Cure of the Blind near Jericho. 

•• And, as they departed 
from Jericho, 

a great multitude 

followed bim. 

*^ And, behold, two blind 


sitting by the way side, 

when they heard that 

passed by, 
cried out, saying, 

Have mercy on us, 

O Ix)rd, thou son of David. 

*^ And the multitude 

rebuked them, because they 

should hold their peace : 

but they cried 

the more, saying. 

Have mercy on us, O Lord, 

thou son of David. 

** AM Jesus stood still, 

and called them, 

*• And they came 

to Jericho : 

and as he went out 

of Jericho 

with hb disciples, and 

a great number of people, 

blind Bartimeus, the son 

of Timeus, 

sat by the highway side 


*^ An<l when he heard that 

it was Jesus of Nazareth, 

he began to cry out, and say, 
Jesus, thou son of David, 
have mercy on me. 

** And many 
charged bim that he 
should hold hb peace : 
but he cried 
the more a great deal, 

Thou son of David, 

have mercy on me. 

** And Jesus stood still, 

and conunanded him 

to be called. 

And they call the blind 

man, saying unto him, 

^ And it came to pass, 
that, as he was come 
nigh unto Jericho, 

a certain blind man 

sat by the way side, 

begging : 

*• And hearing 

the multitude pass by, 

he asked what it meant. 

*^ And they told him, that 

Jesus of Nazareth 

passeth by. 

^ And he cried, saving, 

Jesus, Viou son of David, 

have mercy on me. 

^ And they which went be- 
rebhked him, that he [fore 
should Jiold his peace : 
but he cried 
so much the more^ 

Thou son of David, 
have mercy on me. 
*** And Jesus stood, 
and commanded him 
to be brought unto him . 

Digitized by 




Matthew XX. 82. 

^ Aiyoueiv aurfJ 

ha &poiySfffi9 oi i^^akfioi 

ruv ahrm^ 

xai lixoXou^tfttv aurf). 

Mark X. 49. 

/fidriov auroD avaTridriffai 

" Ka^ a':rox^thii' 
axiTtfi 'Jjjtfou; sTVsy 
T/ dfXf/; flro/J7(rw cot ; 

7ya avaCXf'^w. 

LuKB XVUI. 40. 

*Eyy/<ravf«f 3i auroS 
^ T/ fl"©/ ^iXi/( iroir,ffa) ; 
7ya ayaCX8'v)/». 

*0 6i *Iricovf tlTtf axtrft , *• Ka/ o *l3jtf^ot/( r?rfv aur^ 

Tflrayi, ^ 'jriffng (Tcu 
(tiifoiixiv et, 
Kai tv&vg ivfCXs'vj^iy, 
xa/ )jxoXo6^fii aurp 

-vj/fv, xa/ ijxoXou^/ a2)r^. 


Christ's Entry to Jerusalem. 

XXI. * Kai St9 

tjyyi(fav tig *U^6CSkvfia 
xai fi\&0¥ 

t)g Bfi^tr^y^ 

tig rh l^g rw 


rSrt 6 ^Ifi&cvg d'xricrttXtv 

d6o fiM^rdg 

• Atyoi¥ avToTg 

HoPtvtff^t tig T^v 

xdifirif riiv d^vavri vytM^v, 

xai t(f0i«g 

lu^^tffrf tvo¥ 6tdt/if*fi¥ 
xai iruXov fisr avrrig' 

XI. * Kai Srt 
iyytZ(iV6i¥ tig *U^otf6Xufia^ 

tig Bfj^^aytj xai Bfi^¥ia¥ 

T^hg r6 o^oc rwv 



duo Td!)¥ fia&firoa¥ avrov 

• Kai Xiyti auroTg 

^Tvdytrt tig r^¥ 

X(afifi¥ rjjv xarcvavri Vfiw^ 

xai iv^vg tiffwo^tu6fJi>t¥oi 

tig aur^v 

fu^ittrt vtiiKw bthtfMvWy 

XIX. ■• Kai ti^6j¥ raZra 

iiro^tvtro tfAT^cff^v, 

a¥aCaJ¥bt¥ tig * It^^okxtfjLa, 

*• Kai iyiftro 

itg fiyyi(ft¥ 

tig Bfi&payii xai Bij^vfav 

'^r^hg rh l^ag rh xaXovfitPW 



dvo ro!t¥ fia^rSfV 

^ E/Vwv 

^Tiraytrt tig r^» 

xarUavri xctf^9}v, % 

i¥ fi ti<f^0^tu6f/kt¥0t 

tv^fiftrt ^o!t\o¥ 6t6ffAi¥C¥j 

Digitized by 




Matthew XX. t2. 

Mark X. 49. 

Luke XVIU. 40. 

and said, 

What will ye that 

I shall do unto yoa ? 

•• They say unto him, 

Lord, that 

our eyes may be opened. 

^ So Jesus had compassion 

on them, and touched 

their eyes : 

and immediaUly 

their eyes received sight, 

and they followed him. 

Be of good comfort, rise ; 
he calleth thee. 
^ And he, casting away 
bis garment, rose, 
and came to Jesus. 
" And Jesus answered 
and said unto him, 
What wilt thou that 
I should do unto thee? 
The blind man said 
unto him. Lord, that 
I might receive my sight. 

and when he was come near, 

be asked him, 

" Saying, 

What wilt thou that 

I shall do unto thee ? 

And he said, 

Lord^ that 

I nuty receive my sight. 

" And Jesus said unto him, *^ And Jesus said unto him, 

Go thy way ; thy 

faith hath made thee whole. 

And inunediately 

he received his sight, 

and followed Jesus 

in the way. 

Receive thy sight : thy 
faith hath saved thee. 
*^ And immediate^ 
he received his sight, 
and followed him. 


Christ's Entry to Jerusalem. 

XXI. * And when they 

drew nigh unto Jerusalem, 

and were come 

to Bethphage, 

unto the mount 

of Olives, 

then sent Jesus 

two disciples, 

* Sa^'ing unto them. 

Go into the 

village over against you, 

and straightway 

ye shall find an ass tied, 
and a colt with her : 

XT. ^ And when they 
came nigh to Jerusalem, 

unto Bethphage & Bethany, 

at the mount 

of Olives, 

he sendcth forth 

two of his disciples, 

' And saith unto them. 

Go your way into the 

village over against you : 

and as soon as 

ye be entered into it, 

ye shall find 

a colt tied, 

XIX. ^ And when he had 

thus spoken, he went before, 

ascending up to Jerusalem. 

*• And it came to pass, 

when he was come nigh 

to Bethphage and Bethany, 

at the mount called 

the mount of Olives, 

he sent 

two of his disciples, 

«> Saying, 

Go ye into the 

village over against you ; 

in the which, 

at your entering, 

ye shall find 

a colt tied. 

Digitized by 




Matthew XXI. 2. 

Xuffavrsi ayirl /xo/. 

• Ka/ fcfcv Tig v,(iTv e7^fi 
T/, f^£/ri, 

*Ori 6 Ku^/of avruv 
Xiijav h/tr ^ 

iW<«; hi d'!ro<friXiT aurou;. 
4-5 peculiar to Matt. 

• Uo^ivOivTit Oi 
01 fia&Tira/ 

xa) voifiaavrig xa^dtg 

^ "Hyayov riiv t¥0¥ xai 

xai iTB^rixaif W aurufv 
rd ifiaTtaj 

xai tTtxd&itrtvg^dvuauTojv. 

<tfr^W(rav savrojy rd /fidria 
iv rfi odtp, dXKoi 3g 
fXOTTov xXddovg 
dvh ratv dsv6^u)> xal 
igr^uivvvov iv rjj 6d(fi, 

• O/ di o;^AO/ 0/ Toodyovrtg 



Mabk XI. 2. 

i^* ov ovdstg 
dvdsj[,^cii)V xixd&ixiv 
"kvffars avTlv xai ^ps^sri, 
^ Kui idv Tig vfiTv ihr^ 
T/ To/g/Tf roDro ; t/crarf 
'O Kj^/oj ahroZ 

xai tvd'jg aMv dTOffriXXsi 

* Kai acJjX^ov 
xai ih^ov 

^atXov dsds/xivov ^^bg 
Sy^av f Jcy sV/ roD d'M^uhou^ 
xai Xvovfftv 

* Kai nvtg tu>v ixsTsffTr}- 
xoTUv eXtyov auToTg T/ 
rroizTn Xvovng tov rrojXov ; 
° Oi ds el'TTOv auroTg 
xadojg sJvsv 6 ^Irjaoug* 

xai d(p7ixay auToug, \ 

^ Kai (pi^ovffiv I 

Tbv ^uXov 'jT^dg rhv *Iriffovv^ i 
xai i^/CaXXoutf/v avrtfi | 
rd i/xdrta aurwv, j 

xai sxd^Kfiv W aMv, 

® Kai ^oXXoi 

rd i/j.UTia avruv s^T^uffav , 
iig TYiv ohov^ "AXXoi cs \ 

ffnZddag^ xo^avr&g 
sx ruiv dy^uv {^xai 
gar^'Jjyvvcv sig r^v 63iv). 

* Kai 0/ cr^myovTig 
xai oi dxoXo\*&oZvTgg 

Luke XIX. 30. 

g^' ov oudiig cw^ors 
dvd^'Jj:rbjy gxddiffev^ xai 
Xvffavng avrhv dydygrt, 
^^ Kai idv Tig v/ndg i^iar^ 
Aid Tt X'jirs ; ovrcntg s^trrs 
avrfOrt 6 l\u^tog auroD 

"■ ' AviXQo^ng hi 
oi d^riffraXfisvot sv^ov 
xadojg tJ^gv avToTg, 

^ Avoyroitv ds avruv 

Th\> croiXov 

gfcrav 0/ xv^ioi aurou 

cr^o; avTO'jg T/ 

X'jgrg rhv crwXov ; 

^ Oi di iJ-Tav on 

6 Ku^/o; aOroC ;^^g/ai' g;^g/. 

** Kai fjyayov 
aurhv cr^hg rhv *IriffoZvj 
xai gcr/p/'4/avrgg 
iaxjTojv rd ifMdria 
Irri tIv tuXov 
sTiQiZaffav tIv 'ijjtfouv. 


ii'^riffTPUfnvov rd ///.dria 

^^ *Eyyi^ovTog 6i avrou 
ri6r} ^^og rp xara^dtsu 
roD oo(j\jg TUfV iXatMv 
;;^^avro a^rav 
rb crX^^oj rwv fia^tiruv 

yaiooyng aivsTv rbv @ibv 
(puvfi (MiydXri Vi^i vaaoav 
&v iJhov duvd/LiOifVj 
^ Agyo^rgf 

Digitized by 




Matthew XXL 2. 

loose them, and bring them 
mito me. 

* And if any man say 
ought unto you, 

ye shall say, 
The Lord hath need 
of them ; and straightway 
he will send them. 
4-5 peculiar to IVlatt. 

* And the disciples 

and did 

as Jesus commanded them, 

* And brought the ass, 
and the colt, and put 
on them their clothes^ 
and they set him thereon. 

a yery great multitude 
spread their garments in 
the way ; others cut 
down branches from the 
trees, and strawed them in 
the way. 

* And the midtitudet 

that went before, 
and that followed. 

cried, saying, Hosanna 

I^Urk XL 2. 

whereon never man sat ; 
loose him, and bring him. 

• And if any man say 
unto you. 

Why do ye this? 

say ye that 

the Lord hath need 

of him ; and straightway 

he will send him hither. 

• And they 

went their way, and found 
the colt tied by the door 
without, in a place 
where two ways met ; 
and they loose 

• And certain of them that 
stood there said unto them. 
What do ye",loo8ing the colt? 

• And they said unto them 
even as Jesus had command- 
ed : and they let them go. 
^ And they brought 

the colt to Jesus, and cast 

their garments on him ; 

and he sat upon him. 



spread their garments in 

the way ; and others cut 

down branches off the 

trees, and strawed them in 

the way. 

» And they 

that went before, 

and they that followed, 

cried, saying, Hosanna ; 

Luke XIX. 30. 

whereon yet never man sat : 

loose him, and bring him 


•* And if any man ask 


Why do ye loose him ? 

thus shall ye say unto him, 

Because the Lord hath need 

of him. 

•• And they that were sent 

went their way, and found 

even as he had said unto 


•• And as they were loosing 

the colt, 

the o?raer thereof 

said unto them, 

Why loose ye the colt ? 

•* And they said, 

The Lord hath need of him. 

•* And they brought 

him to Jesus, and they ccut 

their garments upon the colt, 

and they set Jesus thereon. 

•* And as he went, 


spread their clothes in 

the way. 

•' And when he was come 

nigh, even now at the 

descent of the mount of 


the whole multitude of the 

disciples began to rejoice. 

and praise Crod with a loud 
voice, for all the mighty 
works that they had seen, 
•• Saying, 

Digitized by 




Matthew XXI. 9. 

Mark XI. 9. 

Luke XIX. 38. 

r(p u}(f) Aau/d, 

tuXoyr^fvog b <^;^^/ctfvo; 

suXfiyrifitSvoi 6 ffp^^A^ii'O^ 

8v hvofiari Ku^/oy 

tv 6v6,(iari Ku^/ou, 

h hv6fj*aTi Ku^/ou* 

*^ EuXoyjjz-frfi^ i i^ofJi,i¥ri 

^a^tXtia (if hv6fuiTi Kv^hu) 

ff oxf^avf t/^^vri, 

rou 'jrar^hg rifiSiv Aau/d, 

'ilffa¥v6L iv roTg u-sJ//dro/c. 

*U$off6Xvfd,a (o 'lijtfoD;) 

Kai 66^a sv u-4//(rroi;. 

10-16 peculiar to Matt. 

dfitvog crajra, 6-\J//a; ^3>j 

*' Kai xarukt^ojv aurovg 

s^ij'k&iv sgw rrji ^6Xiug 


iti Bri^aviav^ 

f/g Bri&uvtav fitra ru¥ 

xai jjuX/W)} ixiT, 

*• Kay i6u¥ gvxfjv fiiav 
M rrji odov 

fXhv It* aunjv, xa/ ovdh 

tl^sv iv abrji ti fiii fdXXa 


xai Xiyit aurfi 

Ou firixiri ix 0Ou 

xa^cro; yiyjjra/ tig rhv 

alSfva, Ka) l^n^dv&n 


The Barren Fig-Trke. 

^ Kai rfi tTau^tov s^tX- 

dovTdiv avrZv a^h Bf}0ayiai 


*• KaZ idutv <fuxriv 

d'^rh fiax^odiv gp^outfav fuX^ 

Xa, fXds¥ •/ a^a ri sb^f}(fti 

Iv avTJi^ 

xai i\6^v i'Jr* ahr^v ohhh 

fS^iv f/ /t^ pvWa* 

6 yd§ xat^hi ohx f^v trvxuv. 

** Kai d'jroxp&sigiT^tvavrfi 

M)jxer/ f /; rbv aima ix tf'oD 

firidiig xa^hv fd/yot. 

Kai fjxouov ot /Madn^ai axt- 


Digitized by 




Matthew XXI. 9. 

to the son of David : 
Blessed is he that 
Cometh in the name of 
the Lord ; 

Hosanna in the highest. 

10-16 pecidiar to Matt. 
" And he 

left them, and went out 
of the city into Bethany ; 
and he lodged there. 

]Mark XI. 9. 

Blessed is he that 
cometh in the name of 
the Lord : 

^^ Blessed be the kingdom 
of our father David, that 
cometh in the name of the 
Lord : Hosanna in the 

^^ And Jesus entered into 
Jerusalem, and into the 
temple : and when he had 
looked round about upon 
all things, and now the 
eventide was come, 
he went out unto 
Bethany with the twelve. 

Luke XIX. 38. 

Blessed be the Eing that 
cometh in the name of 
the Lord : 
peace in heaven, and 

glory in the highest. 

The Barrrn Fig-Tree. 

*■ Now in the morning, 
as he returned into 
the city, he hungered, 
*• And when he saw 
a fig-tree in the way, 

he came to it, and found 
nothing thereon, bat leaves 

and said unto it, 
Let no fruit grow on thee 
henceforward for ever. 
And presently the fig-tree 
withered away. 

^* And on the morrow, 
when they were come from 
Bethany, he was hungry : 
^^ And seeing 
a fig-tree afar off 
having leaves, he came, 
if haply he might find any 
thing thereon : and when 
he came to it, he found 
nothing but leaves ; 
for the time of figs was 
not yet. 

** And Jesus answered 
and said unto it, 
No man eat fi^it of thee 
hereafter for ever. 


And hb disciples heard it. 

Digitized by 




Christ Expels Traders from the Temple. 

Matthew XXL 12. 

i^iCaXgy ^dvrag rovg 

T^aTi^ag ruv xoXXuC/flr&Jv 

xai rag xa^sd^ag rZv 
*iruXovvrm rag flri^/tfrt^a;, 

** Kai Xiytt avroTg 

yiy^airrai o o7x6g 

fiou oJxog ^^otftv^rig xXij- 


vfLiTg dl aM\f 'sroitTrs 

CJtrfKaiav \r^CTm, 

Mark XI. 16. 

** Kai i^y^ovrai tig *U§o<f6- 
Xvfia, Kai t/fftX&dtv (o *T»j- 
ffovg) sig rh ie^hv 
vi^^aro exQdWttv roug 
TuXovvrag xai roug dyo^d- 
Zfivrag iv rtjj ii^(jj^ xai rag 
r^am^ag ruv xoWuQiffrOjv 

xai rdg xa&th^ag rSfV 

'TuXovvruv rag Tfoigrt^g 


*• Kai oux fj(ptsv ha rig 

biiy'iyxfi (fxtvog did rov 

" Kai ididaffxfv 

xai sXeysv 

ov y'iy^avrat on 6 oJxog 

fLov olxog "Jr^oiTiv^rig xXjj- 

^rjffirai iraaiv roTg sdvsffiv ; 

vfisTg ds 'jri'ToiTixari aMv 

(T^TiXaioy XfiiXruK 

^^ Kai ^xovffav o/ a^p^/s^g/j 
xai 01 y^afifiartTgy xa/ g^;j- 
rouv 'Kbtg avrhv avoXseutxiv* 

s^oCovvro yd^ aurSv^ 
era; yd^ 6 o^Xog i^e^Xricf- 
<f6ro M rfi didaxfi avrov. 

Luke XIX. 45. 

*• Kai 6i(fsX0&,v 

tig rh h^hv 

ri^^aro ixZdX\ii¥ roug 


*• Asyotjv auroTg 
yty^a'jrrai KaiUrat 6 olxog 
fAov olxog ^^^odiM^g- 

bfisTg di avrhv i'jroi^irart 

ff'rriXaiov Xfjffruv, 

*' Kai fiv diddffxuv rh 

xatf* r)/j,e^av h rfi h^fi' 

0/ ds d^is^tTg 

xai 01 y^afifianTg i^jjrou* 

avrh d'TToXtgai 

xai 01 T^uroi rov XaoD, 

*® Kai ov^ sv^itrxov rh ri 

"JToifjffojffiv Xahg yd^ olxag 

s^sx^ifiaro avrov dxovuv. 

Digitized by 




Christ Expels Traders from the Temple. 

Matthew XXI. 1 2. 

" And Jesus went 
into the temple of God, 
and cast out all them 
that sold and 
bought in the temple, 
and overthrew the tables 
of the money-changers, 
and the seats of them 
that sold doves, 

*• And said 

unto them, It is 

written. My house shall 

be called 

the house of prayer ; 

but ye have made it 

a den of thieves. 

Mark XI. 16. 

*^ And they come to Jeru- 
salem : and Jesus went 
into the temple, and 
began to cast out them 
that sold and 
bought in the temple, 
and overthrew the tables 
of the money-changers, 
and the seats of them 
that sold doves ; 
*• And woidd not suffer 
that any man should carry 
any vei»el through the 

*' And he taught, saying 
unto them. Is is not 
written, My house shall 
be called of all nations 
the house of prayer ? 
but ye have made it 
a den of thieves. 

i« And the 

scribes and chief priests 

heard it, and 

sought how they might 

destroy him : 

for they feared him, 
because all the people 
was astonished 
at his doctrine. 

Luke XIX. 45. 

** And he went 
into the temple, and 
began to cast out them 
that sold therein, and them 
that bought ; 

*• Saying 

unto them, It is 

written, My house 


the house of prayer : 

but ye have made it 

a den of thieves. 

*' And he taught daily 

in the temple. But the 

chief priests, & the scribes, 

and the chief of the people, 

sought to 

destroy him ; 

*• And could not find 

what they might do : 

for all the people 
were very attentive 
to hear him. 

Digitized by 




The Fio-Tree Withered. 

CXL 19. 



^Ubk XI. 19. 
" Ka/ orav h-^i lyhtro^ 

t76o¥ riiv flt/x?v s^n^oLfJi'M'^vriv 
ix gi^Sv. 

6 Usr^og 

Xiyn aur^ *PaCC/, 73t i 
ffux^ r^vxariii^dirais^rj^avTat, 
"Kay d^ox^tdetg 6 *I»}tfoDc 

iy(iTl 'XitSTIV 0«oD. 

"^ 'A^cujv Xfyw u/x/v on 

oi av g/crjj rfJ o^v rovT(f) 

"A^tfjjr/ xa/ ^Xri&nrt 

i/g r^v ^dXafftrav, 

xai fiii diax^idfi iv rjl 

xa^dicf avTov, dXXd 'r/ffrtvr} 

OTi XaXsT ymraiy 

effrai avrff. 

** A/A rovro Xeyu bfih^ 

'jrdvra o<fa 

'ff^oci\jy(i6di xai a/rtT<f6iy 

'TigTivsTS or/ iXaCfirs, 

xa/ stfrat bfiTv. 

** Kai orav ffrrjXin 

'^poasv^ofiivotj dfiiTi 

6/ r/ €^ir6 xard rtvog^ 

ha xai 6 Tartj^ Ufiojy 


Digitized by 





The Fiq-Tree Withered. 

Matthew XXI. 19. 

*• And presently the fig-tree 

withered away. 

^ And when the disciples 

saw it, they manrelled, 


How soon is the fig-tree 

withered away 1 
•* Jesus answered and 
said unto them, 
Verily I say unto you, 
If ye have faith, and 
doubt not, ye shall not 
only do this which is 
done to the fig-tree, but 

also, if ye shall say 
unto this mountain. Be 
thou removed, and be thou 
cast into the sea ; 

it shall be done. 

"And a// things whatsoever 

ye shall ask in prayer, 


ye shall receive. 

Mark XI. 19. 

^* And when even was come, 
he went out of the city. 
^ And in the morning, as 
they passed by, they saw 
the fig-tree 

dried up from the roots. 
"^ And Peter, calling to 

remembrance, saith unto 
Master, behold, the fig-tree 
which thou cursedst is 
withered away. 
** And Jesus answering, 
saith imto them. 

Have faith in God, 

** For verily I say unto you, 
That whosoever shall say 
unto this mountain, Be 
thou removed, and be thou 
cast into the sea ; and 
shall not doubt in 
his heart, but shall 
believe that those 
things which he saith 
shall come to pass ; 
he shall have whatsoever 
he saith. 

•* Therefore I say unto 
you. What things soever 
ye desire, when ye pray, 
believe that ye receive 
them, and ye shall have 

•* And when ye stand 
praying, forgive, if ye 
have ought against any ; 
that your Father also 


Digitized by 




Matthew XXI. 23. 

Mark XI. 25. 

6 sv roTf ou^avoTi 

** (E/ df iffAsTg ovx a^Un^ 

ov^a¥oT: &(pr}(nt rob xa^a- 
^rutfiara u/xS/v.) 

Luke XX. 1. 

CHnisT*s Discourse in the Temple. 

" Kai eXd6vrt aurp 

ir^offfjXhv avrfj 
diddffxovri oi 

xai 0/ 'T^sffCvn^oi ••oD XaoD 

'Ev ^o/<f l^ovffiCf ravra 
^oteTg ; xai rtg <foi thotxiv 
rjjv s^ovffia¥ ravrfi¥ ; 

** 'A'JTox^Mg 61 6 *Ifj(fovg 
tlTiv avToTg * E^urfjcfott 
vfJMg xdyii 'K&yo¥ im, d¥ 
€&¥ il'irr^ri fji»oij xdyti) 

ravra 'xotut' 

** T^ ^d'TTKSlLOt, rh 'iWCtJ'VOU 

mhv ^¥ ; 
1^ oit^avov 

0/ hi btiXoyiZ^avTo 
iv sauroTg Xeyovrsg 
■® *Ed¥ ilv(ofi.i¥ f^ 

■* Ka/ s^xo¥rai 

'Kd'Ki¥ ilg *l6^o<f6Xvfia. 

Kai sv rfi }e^fi Ti^/^aroDv- 

rog avrou 

i^yovTCLt ^^hg a\iTh¥ 


d^X^i^itg xai 01 ygafifJkanTg 

xai 0/ ^Pi(rCurfi|o/, 

"® Kai gXiyov auTp 

*E¥ 'xoicf, s^ov<f!(f ravra 

'^otsTg ; ri rig cot 

r^¥ e^ouffia¥ ravr9i¥ sdoiiXt¥ 

ha ravra irotf.g ; 

" ' O dfi 'ijjtfoDff (d'jrox^tdiig) 

tJ'jri¥ avroTg * ETs^urrjiru 

ufj^ag iva 'K6yo¥, xai 

* Acrox^/tfijri /cto/, xai 

i^u vfiTy s¥ iroicf, s^ovdcf 

ravra voioli, 

^ Th ^d'Triiffia r6 'iwayvou 

»i 5^ dvd^UiTrm ; 
^ A'TTOX^idnri fj^oi, 
^^ Kai dt6\oy/^o¥ro 
'!r§bg savrovg Xeyo¥rtg 

* Kai symro t¥ fitqi raiv 
rifii^Siv didd(rxo¥rog avrco 
rhv Xai¥ i¥ rf }s^(f) xai 


is§iTg xai oi y^afifiartTg 
(Svv roTg 'T^tffQvrs^otg^ 

* Kai eJva¥ v§hg avr6¥ 
Ei'jrhv riiu¥ 

*Ev iroicf, i^ovffiCf. ravra 
'jroitTg^ 7i rig sffrt¥ 6 dovg dot 
rjjv i^ovffia¥ ravrr^v ; 

' ^Airox§t6iig ds 
67irs¥ 'X^hg aurou^ 'E^wr^tfoi 
vfiag xdytii Xoyov, xai 
EJVare ^ot 

* Ti ^d'jrrtCfia 'Iwavvou 

' O/ hi (fuvt'koy/ffavro 
T^hg tavrovg X£yo¥r6g Sri 
*Edv i!'7r{aii,i¥ i^ 

Digitized by 




Matthew XXI. 23. 

Mark XL 26. 

which is in heaven 

may forgive you 

your trespasses. 

■• But if ye do not forgive, 

neither will your Father 

which is in heaven 

forgive your trespasses. 

Luke XX. 1. 


Christ's Discourse in the Temple. 

*• And when he was come 

into the temple, 

the chief priests and the 
elders of the people 
came unto him 
as he was teaching, 
and said, 

By what authority 
doest thou these things ? 
and who gave 
thee this authority ? 

*^ And Jesus answered 

and said unto them, 

I also will ask you 

one thing, which if 

ye tell me, 

I in like wise wiU tell 

you by what authority 

I do these things. 

•• The baptism of John, 

whence wasit? from heaven, 

or of men ? 

And they reasoned 

with themselves, saying, 

If we shall say, From 

"^ And they come agdn 
to Jerusalem : 

and as he was walking 
in the temple, 

there come to him 

the chief priests, and the 

scribes, and the elders, 

*® And say unto him. 

By what authority 
doest thou these things ? 
and who gave 
thee this authority 
to do these things ? 
*• And Jesus answered 
and said unto them, 
I will also ask of you 
one question, 
and answer me, 
and I will tell 
you by what authority 
I do tiiese things. 
^ The baptism of John, 
was it from heaven, 
or of men ? answer me. 
•* And they reasoned 
with themselves, saying, 
Tf wc shall say, From 

^ And it came to pass, 

that on one of those days, 
as he taught the people 
in the temple, and preached 
the gospel, 

the chief priests, and the 


came upon him, with 

the elders, 

' And spake unto him, 

saying, Tell us, 

by what authority 

doest thou these things ? 

or who is he that gave 

thee this authority ? 

^ And he answered 
and said unto them, 
I will also ask you 
one thing ; 
and answer me : 

* The baptism of John, 
was it from heaven, 

or of men? 

• And they reasoned 
with themselves, saying, 
If we shall say, From 

Digitized by 




Matthew XXI. 26. 

oiv oitK ivi^tutfan avrfj ; 
iocv ds s7^u/j,sv i^ ay&^u)' 
Twy, f)oQov/j,i&a rhv o^Xov 

i^ouCi¥ rh¥ 'ludvvrjv, 

■' Kui a'Xox^t&'iVTii T(jj 

Oux o7dafisv, 
*'E<pr\ auro/i xai aurSi 
Ovde eyi) Xsyu vfi7v 
h 'Toicf. s^ovaicf, raiira Totu, 

28-32 peculiar to Matt. 
•* 'AXXriv ^a^aCoXj^v axou- 

" Avd^ucrog riv otKobi<fir6Trii 
SffTig sf>{}rfU(ftv djtiTtXuvay 
xal ^payfihvahrt^ fii^ii&vixiv 
xai ui^v^ev i¥ avrff Xrjvhv 
xa} (fjxodofificfiv Tv^oVj 
xai s^edero aMv ysu^oTg, 
xai a'}red7}fifi(fev. 

** "Org ^6 fjyyiav 6 xai^hg 
rStv xa^Tuv, 

a'^ricTuXiv rovg 3ouXou; au- 
roD 'jr^hi rodf ysca^oug 

XaQtTv roiig xa^Tovg 

** Ka/ XaQSvrtg o/ yiu^oi 
roug dovXovg avrov 
h fih idii^av, 
h di dcrixri/yav, 
ov ds sXt&oQSXricav, 

^ UdXtv amtfrnXtv 
&XXovg dovXoug 
vXtiovag ruv ^^cirwv, 
xai iipoif^tfav ahrotg oxfau- 

Mark XL 31. 

ou^airou, s^iT Aid ri 

o\jx t^i<fTsvaars aurf) ; 

*• 'AXXd i7'jrufitv ig ai'^^w- 

^WF ; i^oQovvro rhv Xa6v 

diravrsg yd^ sJ^ov 

rhv 'ludvvfiv ovrug 

5ri '}F^o<pfirfig ^v. 

" Kai d'Tox^idivrtg 

r(fi *Ir}(fov Xiyouciv 

Oux oibafiiv. 

Kai 6 *lri(fovg Xiyu avroTg 

Ovdi iyu Xiyu ufi?^ 

sv '^roiq, s^ovcicf, ravra voiu. 

XXL * Kai rjp^aro ahrotg 

sv Ta^aZoXaTg XaXs/v 


xai 'X'i^isdrjxsv ^^ayfih 
xai utou^sv v'ToXrjviov 
xai (fjxodS/iififfiv cru^ov, 
xai s^sdsro avrhv yiCu^oTg^ 
xai d'rsd^fi7i(fsv. 

• Kai diri<tr%iXiv 

'jT^hg rovg yiu^yovg 
rtjj xai^tft dovXov^ ha 
'jra^d rm y%(a^m 
XdQfi d^h ruv xa^oSv 
rov dfi'jnXdvog' 

® Kai XaC(Jvr6; 

axjrhv ibfioav 

xai dmtfruXav xivov, 
* Kai 'jrdXiv dviffrvXiv 
'jr^hg avrovg aXXov dovXov* 

xdxsmv (X/MoXriffavrtg) 

Luke XX. 5. 

ou^avoD, s^tT A/d ri 
oitx g^i^iu(fart ahrf ; 
^ *¥Av bi i1*X(afiiv i^ di^^cu- 
TuVj 6 Xahg d'irag xaraXiQ- 
d(fu fifiag' vs'jrti(ffis¥og yd^ 
iCTiv 'ludvvfjv 
T^o^tirfiv ihau 
^ Kai dTfx^i&fiffav 

Ml) flbsvai 'S'Shv, 

" Kai 6 ^Ir}(fovg sT^iv ahroTg 

Ohbi syot) Xkyta hiLiv 

iv Totcf, s^ovff/cf ravra 'irotSf, 

• "H^'^aro bs Xsysiv ^§hg 

rhv Xahv rijv va^aCoXiiv 


" Av^^ca^og 

ifvrsvaiv d/tiTsXoJva 

xai s^sbero avrhv yiU^oTg^ 
xai dvtbrifiri6iv 
X^6vo\)g ixavovg, 
^® Kai xai^(fj 


"jT^hg roxig ysoi^youg 

bovXov, ha 

d'jrh rov xa^ipov 
rov dfi^tXojvog 
buxfovffiv avrfi' 
01 b\ yiOi^oi 

bsi^avng avrhv 

6^awi(friiXav xtvSv, 
^^ Kai 'T^oasdtro 
sn^ov irtfi'^cu bovXor 

0/ bi xdxihov bsi^avng 

Digitized by 




Matthew XXI. 25. 

Mark XI. 31. 

Luke XX. 5. 

heaven; he^illsayuntous, 

heaven ; he will say. 

heaven ; he will say. 

Why did ye 

Why then did ye 

Why then 

not then belieye him ? 

not believe him? 

believed ye him not ? 

••^M/i/weshaUsay, Of 

«• But if we shall say, Of 

• But and if we say^ Of 

men ; we fear the people : 

men ; they feared the peo- 

men ; all the people 


for all men [pie : 

will stone us : for they 

hold John 

counted John, that he 

be persuaded that John 

as a prophet. 

was a prophet indeed. 

was a prophet. 

"^ And they answered 

^ And they answered 

' And they answered. 

Jesus, and said^ 

and said unto Jesus, 

We cannot tell. 

We cannot tell. 

That they could not tell 
whence it was. 

And he 

And Jesus answering. 

® And Jesus 

said unto them, Neither 

saith unto them. Neither 

said unto them. Neither 

tell I you by what autho- 

do I tell you by what autho • 

tell I you by what autho- 

rity I do these things. 

rity I do these things. 

rity I do these things. 

28-32 peculiar to Matt. 

XU. 1 And he began to 

» Then began he to 

speak unto them 

speak to the people 

^ Hear another parable : 

by parables. 

this parable : 

There was a certain 

A certain 

A certain 

householder, which planted 

man planted 

man planted 

a vineyard, and hedged it 

a vineyard, and set an hedge 

a vineyard, 

round about, and digged 

about it, and digged 

a wine-press in it. 

a place for the wine-fat, 

and built a tower. 

and built a tower. 

and let it out to 

and let it out to 

and let \t forth to 

husbandmen, and went 

husbandmen, and went 

husbandmen, and went 

into a far country : 

into a far country. 

into a far country 
for a long time. 

•* And when the time 

* And at the season 

*® And at the season 

of the fruit drew near, 

he sent his servants 

he sent 

he sent a servant 

to the husbandmen, 

to the husbandmen 

to the husbandmen, 

that they might 

a servant, that he might 

that they should 


receive from the husband- 

give him 

the fruits of it. 

men of the fruit of the 

of the fruit of the 

' vineyard. 

vineyard : 

** And the husbandmen 

* And they 

but the husbandmen 

took his servants, 

caught him. 

and beat one, 

and beat him. 

beat him. 

and killed another, and 

stoned another. 

and sent him away empty. 

and sent him away empty. 

•• Again he sent 

* And again he sent unto 

^^ And again he sent 

other servants 

them another servant ; 

another servant : 

more than the first : 

and they did unto them 

and at him they cast 

and they beat him 


Digitized by 




Matthew XXI. 37. 

^ 'Tffn^ov d'e 

rhv vihv avTOv 


' Evr^aTriffovrai rhv u/^v/aou. 

^ O/ ds yicaoyoi ihovng 

rhv v/hv 

tTvov h iavroTg 

Ouro; iariv b K\r}oov6/iog* 

devre a'roxrslvufiev uvrhv 

rijy xXriPOiOfMlav auroD. 

^ Kai XaZoyrsi 

avrhv i^sZaXov 

i^M Tov d/i'^rtXuvoi 

xa/ aTSKTtivav, 

*o "Otuvouv 'iXdr) 

6 jcv^tog rov afiTiXuvog, 

ri TOiTiffii roTg ysu^oTg 

sxBivoig ; 

^ Akyovcftv avTft 

Kaxnvg xaxug dToXscfn 
avTOvg, xai 

rhv dfi'TsXojva ixhut^irai 
aXXoig yiu^oTg, ohmg 
aTodojffovcfiv avrfi roug xag- 
^ovg iv roTg xai^oTg uxjtojv. 

** Aiyti avToTg 6 'Irjffoug 

dvsyvurs iv raTg y^afaTg 
Aihv ov dvsioxifiacfav 

Mark XIL 4. 
extf>aXam<rav xas firifj^ri^av. 

• Ka/ aXXov drritfTuXir 

d^sxTiivav, xal TroXXoug 
aXXoug^ oug fitv ds^ovng^ 
ovg ds d'ToxTivvovrBg, 

• "Ert liva i7^svv/hv dya'^rri- 



avThv sff^arov T^hg avrovg 

Xiyuv or/ 

*Evr^acr^(royra/ rhv vtov fiov. 

' *Exg/Vo/ ^6 0/ ysu^yoi 

cr^i? lavroug elTav or/ 
Ourog Iffrtv 6 xXrj^ovojtiog' 
divre d'7roxrsivu/X9v avrov, 
xai r}/ioJv egrat 
rj xXfi^ovofila, 

• Ka/ XaQovrtg a'Ttxretvav 
avrSv^ xai i^sQaXov avrhv 
e^u rov diMrnXuvog, 

• T/ 'Jrotri^si 

Kv^tog rov dfi'^nXuvog ; 


xai a'^oXecfsi 

rovg yiCiJ^ovg^ xai 

dojfftt rhv d/jL'jriXoova 


y^a^jjv ravrtiv avsyvurt 
At^ov ov aTidox/fiaffav 

Luke XX. 11. 

xai arifJidtfayng 
s^awsffrs/Xav xevov, 
" Kai *XPOffi6tro r^rov 
Tsfi-sl/ar 0/ 6b xai rovrov 
r^avfiariaavrig l^gCaXov. 

^* "ElTiv h\ xv^tog rov 
dfi^iXuvog T/ 'jToiritfdi ; 

rhv v/6v fio'j rhv ayaTfirov 
Iffcag rovrov idovrsg 

^* ^Idovrtg ds avrhv oi 
ysupyoi dtsXoyi^ovro 
*jr^hg dXXriXovg Xiyovrsg 
Ovr6g s<fr/v o xXri^ovojULog' 
(^dsvrs) d'jroxrshoifjiSV avr6y, 
tva Tjfiuv ysvrirai 
ri xXriooyofji,!a. 

" Kai sxZaX6vrsg avrhv 
i^u rov d/j^TsXojvog 

T/ ovv 'TO/riffsi avroTg 
6 Kv^tog rov d/i^tXuvog \ 

" 'EXsvffsra/ 

xai d'ToX'effsi 

rovg ysut^ovg rovrovg^ xai 

bui(Sst rhv dfiTiXoiiva 


^ Axovdavng b\ sJ^av firi yi- 


" *0 ds ijtiQXi->\/ag avroTg 

sTtsv T/ ovv iffriv 

rh ysy^afifisvov rovro 

Ai&ov ov d<irshoxlfia(fav 

Digitized by 




Matthew XXI. 37. 

•' But last of all 

be sent unto them his son, 

saying, They 

will reverence my son. 

** But when the husbandmen 
saw the son, they said 
among themselves, 
This is the heir ; come, let 
OS kill him, and let us seize 
on his inheritance. 

*• And they caught him, 
and cast him out 
of the vineyard, 
and slew him. 

[of the 
^ When the lord therefore 
vineyard cometh, what will 
he do 

unto those husbandmen ? 
** They say unto him, 
He will miserably destroy 
those wicked men, 
and will let out his 
vineyard unto other 
husbandmen, which shall 
render him the fruits 
in their seasons. 

*• Jesus saith 
unto them. Did ye never 
read in the scriptures, 
The stone which the build- 

Mark XH. 4. 

stones, and wounded 
him in the head, 
and sent him away 
shamefully handled. 

• And again he sent 
another ; & him they killed, 
and many others ; beating 
some, and killing some. 
® Having yet therefore 

one son, his well-beloved, 
he sent him also last 
unto them, saying, They 
will reverence my son. 

^ But those husbandmen 


among themselves. 

This is the heir ; come, let 

us kill him, 

and the inheritance 

shall be ours. 

" And they took him. 

and killed him, and cast 
him out of the vineyard. 

• What shall therefore the 
lord of the vineyard do ? 

he will come and destroy 
the husbandmen, 
and will give the 
vineyard unto others. 

Luke XX. 11. 

also, and 

entreated him shamefully, 
and sent him away empty. 
" And again he sent a 
third : and they wounded 
him also, and cast him out. 

^ Then said the lord of 
the vineyard. What shall 
I do ? I will send 
my beloved son : 

it may be they 
will reverence him 
when they see him. 
^*But when the husbandmen 
saw him, they reasoned 
among themselves, saying. 
This is the heir ; come, let 
us kill him, 
that the inheritance 
may be ours. 

^* So they cast him out 
of the vineyard, 
and killed him. 

What therefore shall the 
lord of the vineyard do 
unto them ? 

*• He shall come and destroy 
these husbandmen, 
and shall give the 
vineyard to others. 

^® And have ye not 
read this scripture. 
The stone which the build- 

And when they heard it, 

they said, God forbid. 

^^ And he beheld them, and 

said, Wliat is this then 

that is written, 

The stone which the build- 

Digitized by 



w XXI. 42. 

vrtgy oLrog 

Qu iymro a'jrjj, 

^uliar to Matt. 

)X6Lg avrou ty- 
iPi avTuv Xiysr 



Mark XII. 10. 

0/ oiKohofiovvTiij oZrog 
sysvTj^Ti iff xs^aXiiv yuvsag* 
^^ napa Ku^/ov sysvsro aurri 

h h^&akfioTg rijuojv ; 

See V. 12. 

aur^y x^arrjaas, xa/ 

rovg o;^Xouf, sipoQrjdricfav rhv o^Xov 

prjTfjv avrhv 

ty¥Uffav ya^ or/ cr^^jauro;); 
V. 45. ri^v 'jra^aZok^v tJ^xtv. | 

Ka/ api yrgf auriy a-r^X^ov. 

Luke XX. 17. 

0/ o/xodofiouvrtg^ ovTog 
iyivfi&rj ilg xi^aX^vycuviag ; 

1 8 peculiar to Luke & Matt. 

^* Kai iZyrirriffav o't y^afjr- 
fj^oLTitg xai o/ af%/«f e/i; i^/- 
CaXs/V Jt' ayriv rag X^'i^^ 
h aurji rfi w^qp, xa/ 
£<poQr}67i(fav t6v Xaov 

iyvdjffay ya§ on T^hg abroitg 
il^iVT^v flra^aCoXjjv raurjjy. 


On Paying Tribute. 


1' Ka; 


d^offriXXovffiv TTPhg aMv 

rtvag tZv <Pa^i(faicuv 

xai Tuv * HPCfidiavojv, 

IXa^ov oircag 

i\j(jca(fiv 8vX6y(f). 

Iva avrhv ay^ivtfUKfiv X6y(f), 

rreXXov<fiv avrfi 

ig avT6J¥ 


1* Kai iXHvrtg 


Xsyov(fiv aurjD AiddffxaXs^ 

%X7id9ig s7 

olbafiiv 5ri dXrj^^g i! xai 

' TOV 0goD 

)iddffxiig^ xai 

^ Kai ':ra^ar^Yi(favT%g 

iyxa6iT(i\ig v^ox^ivofiivovg 
tavrovg dixaioug shat^ 

ha enXdQuvTat avrov Xo- 
you, ucfrs '^ra^aboZvai auroi^ 
rfi d^xfi **^ ^V 8^ov(fi(f 
TOV fjyifiSvog, 

" Kai s'Tfj^UiTfigav aMv 
Xsyovrsg AtddffxaXi, 
o7dafi6¥ 8ti h^&mg 

Xiyttg xai bibdaxng 

Digitized by 




Matthew XXI. 42. 

Mark XH. 10. 

Luke XX. 17. 

era rejected, the same is 
become the head of the 

ers rejected is 

become the head of the 

ers rejected, the same is 
become the head of the 




this is the Lord^s doing, 
and it is marvellous 

^^ This was the Lord's doing, 
and it is marvellous 

in our eyes ? 

43-44 peculiar to Matt. 
** And when the chief 

in our eyes ? 

1 8 peculiar to Luke &Matt. 
1® And the chief 

priests and Pharisees 
had heard his parables, 
they perceived that he 
spake of them. 
*• But when they sought 
to lay hands on him, 

See V. 12. 

" And they sought 
to lay hold on him. 

priests and the scribes 

(See below.) 

the same hour sought 
to lay hands on him ; 

they feared the muUitude^ 
because they took him for 

but feared the people : 

and tiey feared the people 

a prophet. 

See V. 45. 

for they knew that he 
had spoken the parable 
against them : and they lefl 
him, and went their way. 

for they perceived that he 
had spoken this parable 
against them. 


On Paying Tribute. 


*• Then went the Pharisees, 

and took counsel bow 
they might entangle him 
in his talk. 

^* And they sent out unto 
him their disciples, with 
the Herodians, 

saying. Master, 
we know that thou 
art true, and teachett 

^^ And they send unto him 
certain of the Pharisees 
and of the Herodians, 

to catch him 
in his words. 

^* And when they were 
come, they 

say unto him, Master, 
we know that thou 
art true, 

*® And they watched him, 
and sent forth 
spies, which should feign 
themselves just men, 

that they might take hold 
of his words, that so they 
might deliver him unto the 
power and authority of the 

*^ And they asked him, 
saying. Master, 
we know that thou 
sayest, and teachest 

Digitized by 




Matthew XXn. 16. 

yc^l ^XsTsif tig 'r^offUTOV 

*^ E/Vs GUI' fjfii^ 
ri got doxsT; 

doufai XTJvifof Ka/tra^t 9) oD ; 

^® Tvo'js di 6 ^iTiaovg 

Tt fit ^j/pcc^srf, v^ox^/ra/; 
^® *Ecr/5£/^arfi yt^/ 
rA vofiiCfia TO\j xrivffov. 
O/ 3fi flr^o(r^v«7xav aur^ 

■® Ka/ X«yi/ auro?5 T/vog jj 
f/xwv aurjj xa/ ^ s^rty^afrj ; 

T6rt "Kiyn avroTg 
*AmdoTS oZv rA Kasffaoog 
Ka/V(x^/ xa/ rdc rov ^eov 

■■ Ka/ dxoutfaiTfg UabfiO' 

Mark XIL 14. 

ou /^cXfi/ <roi nnfi oudsvog* ou 
ydL^ fi'Ki'Xitg ttg 'T^oacu'rov 
M^uTuvj aW* i'JT aXri&iiag 
r^v bbhv ToZ 0foD bihdcxttg' 

xriv(fov Kaha^i dovvat 9) ou ; 

" 'O 3i eldbjg 
auruiv r^v bmx^iciv 
sItsv auroTg' 
T/ fn 'jru^dZ^iTt ; 

^S^6T£ [LOI 

hr\m^tov ha 73 go. 
*• O/ 5g ^wyxay* 

xa/ Xsyg/ avToTg Tmg rj 

gixm oufTf} xai t} sTty^af^ ; 

O/ ds tTwav avrfj 


" *0 dh *lr}(foug $7mv 

Tcb Kaida^og uTodors 

Kaiffa^i xai r6i. rov 0fou 

rfi 0«j5. 

Ka/ idavfJkaZ^ov W avr(ji. 

Luke XX. 21. 

xa/ ou 

Xa/LQdvftg 'jr^icui'srov^ 
a>X i'^r aXfi^etag r^f odhv 
rov 0eoD hthdtsxug* 

•• "E^iffrtv fjfiag 
Kataa^i f6^ov bovvai r^ ov ; 

** Karavo^tfa^ 3« 
aurwv rjjv 'xavov^ia^ 
tl'JTiy T^hg avrovg 
(T/ /Ai ^8/^a^frg) 
•* As/^ari /to/ 

T/vo; 6;^6/ 

iixova xai I'Tiy^a^tjv ; 

aTox^t^ivrsg di flrat 


** * O 6f f iViv flr^i; aurou^ 

Toivvv* h'lrobori rdKat ffa^og 

rfj Ka/tfa^/ xai rd rov 0f ou 



Jrsus Questioned by the Sadducees. 

^ *Ev ixfi/vij rji nfis^cf, 

^^r^offrjXdov avrip 


0/ XfiyojTfi; 

/Aij sTvou dvdffra(ft9y 

xai 8Tr}^(arti<rav avrhv 

•* Aiyovng 

Atdd(fxa\t, Mutvcrig ii'^tv 

^® Kai f^^ovrat 

2addovxaToi rr^hg avr6v^ 

otrivsg Xiyou<r/v 

dvddraffiv fiii thai, 

xai sTfi^diruy avrhv 


*• Aidd&xaXSf Muvffrjg iy- 

^ U^offiXBovrtg 6i 
rtvsg ruv 2a3douxa/fiuv, 
0/ dvrtKtyovng 
dm(fra(fiv fi^ ehou, 
l-TTi^utrfiCav aMv 
^ Atyovng 
AtddffxaXiy Mojvofi g ^y^a-v]/- 

Digitized by 




Matthew XXn. 16. 

the way of God in truth, 
neither carest thou for any 
man : for thou regardest 
not the person of men. 

*^ Tell us therefore, 
What thinkest thou ? 
Is it lawful to give 
tribute unto Cesar, or not ? 

^' But Jesus perceived 
their wickedness, and said. 
Why tempt ye me, 
ye hypocrites ? 
*• Shew me the tribute- 

And Uiey brought unto him 
a penny. 

^ And he saith unto them. 
Whose is this image and 
superscription ? 
■* They say unto him, 

Then saith he unto them, 
Render therefore untoCesar 
the things which are 
Cesar^s, and unto God the 
things that are Grod's. 
s> When they had heard 
these wordsjthey marvelled. 

Mark XII. 14. 

and carest for no 
man : for thou regardest 
not the person of men, but 
teachest the way of God 
in truth : 

Is it lawful to ^ve 
tribute to Cesar, or not ? 
^^ Shall we give, or shall we 
not give? But he, knowing 
their hypocrisy, said unto 
them. Why tempt ye me ? 

bring me a penny, 

that I may see it. 

*• And they brought 


And he saith unto them. 

Whose is this image and 

superscription ? 

And they said unto him, 


^^ And Jesus answering, 

said unto them. 

Render to Cesar 

the things that are 

Cesar*s, and to God the 

things that are God^s. 

And they marvelled at him. 

Luke XX. 21. 


neither acceptest thou 

the person of any, but 
teachest the way of God 

'' Is it lawful for us to give 
tribute unto Cesar, or no ? 

•• But he perceived 

their craftiness, & said unto 

them. Why tempt ye me ? 

•* Shew me a penny. 

Whose image and 
superscription hath it ? 
They answered and said, 
•» And he 
said unto them. 
Render therefore untoCesar 
the things which be 
Cesar^s, and unto God the 
things which be God^s. 

Je8U8 Questioned bt the Sadducee8. 

■• The same day 

came to him 

the Sadducees, 

which say that there is no 

resurrection, and 

^* Then come unto him 
the Sadducees, 
which say there is no 
resurrection ; and they 

asked him, ** Saying, Mas- j asked him, saying, ^* Mas- 
ter, Moses said, ! ter, Moses wrote unto us. 

*^ Then came to him 
certain of the Sadducees, 
which deny that there is 
any resurrection ; and they 
asked him, ^ Saying, Mas- 
ter, Moses wrote unto us, 


Digitized by 




Matthrw XXn. 24. 

'Ev ydLo rfi 


ovrt yafiovffi¥ ovrs 


iXX' big &yyikot 
sv rp ov^a¥^ iifftv. 

*Ed¥ Tli 

ivtyafiCiVifsi 6 ddtX^h; 
auTOv n)v yvvaTiia avrou 
xal dvaarrjffn (fTS^fia 
T(ft ddiX<pfi avrou, 
•• ''Htfav dt ira^* fifiTv irrd 
ditXpor xaioT^UfTogy^fiag 
irtXtvrfifftv^ xa) fiii s^^v 
6iri^fiM d^iJKSv rj^v yvvahca j 
alfTOv r(fi ddtXpfi avrov. 
■• ' OjMOicag xai 6 Mrt^og ' 

xai r^iTOif 

•' 'Xtfrigor di W¥T(a¥ 
dT6fiavi¥ xai fj yv¥ri, 
•• *E»' rji dva<fTd<Sii oZv 
rhog ru¥ ivrd iffrai yv¥^ ; 
vdvng yd^ i(f}(0¥ avTfi¥, 

■• *Avox^ihig dt 

6 'IjjtfoDf tl^t¥ auToTg 


fiil i/doTsg rdg y^afdg 

fiflds rii¥ hxivafLiv rov Ssov, 

Mark XII. 19. 

^a-^tv fjfiTif on sdv ri¥og 

ddsXpbg dvo0d¥r) 

xai xaraTJ'Tfi y\)¥atxa 

xai lii^ dipfi rix90¥^ 

ha XdCfi 6 ddtX^hg 

auTOv rii¥ yuvaJXa 

xai i^a¥a(fr^(fTi (fXiofjM 

rfi ddsX(p':p auroD. 

•* *ETr<i dhiX^oi fi6a¥* 

xai 6 'jr^uiTug eXaCsv ywatxaf 

xai d'Tohr)ffX(iit¥ oux df7ixs¥ 

•* Kai^o dsvrt^og fXaZi¥ 

aur^v, xai 

d'jri0a¥t¥ fiii xaraX/Tcuv 

(Snri^fMa* Kai 6 r^kog 


" Kai 01 Wrd 

ovx d<prixa¥ CTt^fMc. 

"Efl^p^aroK flrayrwK xai 
ri yuv^ dmda¥t¥, 
** *Ey Tf, dvaffTdtfiiy orav 
d¥a<fruffi¥y rivog avrcjv l^rat 
y\)¥fi ; 01 yd^ s^srd sd^oy av- 
r^v yjvaua, 
** (Kai d^oxoidiig) 
"E^r^ axiToTg o *lf^6o\jg 
Ou hid roZro *irXa¥da6% 
fi^ sidoTsg rdg y^acpdg 
/cxrfjdi T^v d'j^afAiv roD 0soD ; 

"Orav yd^ 

sx ¥sx^m a¥attru)fftv, 
ouri yaiioZ<fi¥ oyri 

dXX* vai¥ ug dyysXoi o/ 
s¥ roTg ov^avoTg, 

Luke XX. 28. 

i¥ 9i/ij\fj id¥ Ttvog 

ddiXfhg dTo&dvTi 

iXJ^¥ yuva75ca, 

xai ovTog driX¥og dro^avrj, 

ha Xd^fi 6 ddtXphg 

aurov njy yuvaTxa 

xai s^avaCTf^Cf^ 6iri^[La 

rtft ddiXpfj avrov, 

•• 'Ecrrd oSv ddiX^oi fgav, 

Kai 6 T^urog XaCoj¥yv¥at'xa 

d^i$avi¥ artxvog* 

** Kai (sXccCsy) 6 divnoog 

(rjjv yv¥aTxa xai ovrog 

d'Ti$a¥t¥ artxvog), 

^^ Kai 6 T^irog iXaC«» 

ahrri¥^ uaaurug 6» xai 

0/ sTrd 

ov xartX/'Tov rixva 

xai d']:UavQ¥, 

** 't(fn^o¥ [hi 'jrdvTuy) 

xai ri yuvri diri&av8¥, 

" *H yuyjj oh sv rp d¥a(rrd' 

(fa rhogavrStv yhtrat yuvt} ; 

0/ yd^ i'srrd Uxp¥ ahr^¥ 


** Kai (dvox^thig) 

%1'X%¥ avroTg 6 *lfi<roug 

O/ uioi rov a/uvog rovTou 

yafjkovffiv xai yaiJ,i^o¥raif 

** O/ di xara^tud'i¥reg 

rov aimog sxshov rv^Jth 

xai Trig 

d¥a<frd(iiCf)g rijg Ix ¥ix^ut¥ 

ovrt yafiov<ft¥ ovrt 


^ Ovdi yd^ dvodateTv tri 

UdyytXoi yd^ tim^ xai 

V'/Oi fl6i¥ 0goD 

rr^g dvaardfftoitg vhi ovng. 

Digitized by 




Matthew XXH. 24. 

Mark XH. 19. 

Luke XX. 28. 

If a man die, 

If a man^s brother die, and 

In any man^s brother die, 

leave his wife behind him, 

having a wife, and he die 

having no children, 

and leave no children, 

without children, 

his brother shall 

that his brother should 

that his brother should 

marry his wife, and raise 

take his wife, and raise 

take his wife, and raise 

up 8^ unto his brother. 

up seed unto hb brother. 

up seed unto his brother. 

•• Now there were with us 

•* Now there were 

*® There were therefore 

seven brethren : and the 

seven brethren : and the 

seven brethren : and the 

first, when he had married 

first took a wife, and 

first took a wife, and 

a wife, deceased, and having 

dying left 


no issue, left his wife 

no seed. 

without children. 

unto his brother : 

** Likewise the second also. 

'^ And the second took her. 

^ And the second took her 

and died, 

to wife, and he died 

neither left he any seed : 


and the third. 

and the third 

^ And the third took her ; 


and in like manner 

unto the seventh* 

** And the seven had her, 

the seven also : 

and left no seed : 

and they left no children, 
and died. 

■^ And fa*/ of all 

Ust of all 

» Last of all 

the woman died also. 

the woman died also. 

the woman died also. 

•• Therefore, in the 

« In the 

^ Therefore in the 


when they shall rise. 


whose wife shall she be 

whose wife shall she be 

whose wife of them is she ? 

of the seven ? for they all 

of them ? for the seven 

for seven 

had her. 

had her to wife. 

had her to wife. 

** Jesus answered and 

•* And Jesus answering, 

^ And Jesus, answering, 

said unto them, Ye do 

said unto them. Do ye not 
therefore err, because ye 

said unto them, 

err, not knowing 

know not 

the scriptures, nor 

the scriptures, neither 

the power of Grod. 

the power of God ? 

The children of this world 
marry, and are given in 
marriage : 

•* For, in the 

•• For when they shall 

^ But they which shall be 
accounted worthy to obtain 
that world, and the 

resurrection, they 

rise firom the dead, they 

resurrection firom the dead. 

neither marry nor are 

neither marry, nor are 

neither marry, nor are 

given in marriage. 

given in marriage ; 

given in marriage : ^ Nei- 
ther can they die any more : 

but are as the 

but are as the 

for they are equal unto the 

angels of God in heaven. 

angels which are in heaven. 

angels; and are the children 
of God, being the children 
of the resurrection. 

Digitized by 




Matthew XXH. 31. 

Mark XII. 26. 

Luke XX. 37. 

» ne^; di r?f 

w Hf^/ ai 

«» 'On di 

rm ¥tx^Si¥, Srt tyii^ovraty 
ovx &¥iy¥<tiTi i¥ rf j8/CX^ 

tyti^o¥rai o/ vgx^o/, 

MUVfffig 6fL^¥V^¥ 

M roD jSarou 

M riif j3arou, 

vTh ro\j ©foD XsyofTOf 

^5^ irflrgi' a\)T(ft b Qibi Xiym 
^Eyoit b €>thi *AZ^ak/L 
xai 0sic 'Itfaebx 

ug Xeyti Kv^tov 
rb¥ eib¥ *A<:^a^/Jk 
xai 06bv *I<ra<ix 

xa/ eihi 'laxcoC ; 

xai &shs *IaxwC ; 

xai &ib¥ 'laxctfC* 

oux Itfr/v b Bidf 

■^ Oux ItfT/y 0sif 

^ eibi di ovx iCfTiv 

Bihg vfx^u¥ aXXA ^wirwr. 

KfX^wvdXXA (&ibg) ^toiTwv 

¥tx^uv dXXeb t^ojvrur 

The Highest Precepts of the Law. 

•* Ka/ i^^(ar7i(ftv 
tig f§ a\)T(a¥ ¥Ofnxbg 

•• A/^ddXaXf, 
iro/a ivroXj} iLiyakv^ 
h T^ ¥6fi(f) ; 
*^ 'O is fpjj oturfj 

riv ©gov tfou 5» iXfj rf 

xa^diif cov xai h 8Xp rfj 

yf/v>l^ji (fov xai s¥ bXfi rfi 

hia¥oiq. (fov, 

•^ Avrri 8(fri¥ rj (iryaXvi 

xai ir^uiTvi fwoX^. 

•• Afiurs^a hi bfio/a avrfi 

^ Ayucrfjaug rbv crXtiffiov ffov 

*® Ka/ v^o(tt>.&ii¥ 

tig ru¥ y^afifiaTS(a¥^ 

dxovaag avruv (rv¥^TiTov¥Teo¥ 
si dug brt xaXcD; d^ix^f^ij 
avroTg, 8^ri^djTr}(fs¥ avr6¥ 

Ilo/a i<rTi¥ svroX^ ^^ufrtj 

7rdvTCfi¥ ; 

*• * A'Ztx^i&Ti b *l7}(fovg brs 

^^utrri i(fTt¥ " Axovi ' Idja^X, 

Kuf/o; Qibg r}fioJ¥ 

Kv^tog tig s(fri¥, 

^ Kai dyacr^tfi/g Kv^to¥ 

rb¥ &s6¥ cov 8^ bXrig rfjg 

xaf^dtag ffov xai s^ oXjjf rfjg 

ic^vog <sov 

(aiirjj 'JT^utrn svrokrj.) 
^ Asurs^a {bfioia) avrri 
^ AyaitriSitg riv ^^rXrigiov (fov 

Digitized by 




Matthew XXn. 31. 

Mark XII. 26. 

Luke XX. 37. 

•* But as touching the 

■• And as touching the 

^ Now, that the 

resurrection of the dead, 

dead, that they rise : 

dead are raised, 

have ye not read that 

have ye not read in the 

which was 

book of Moses, 

even Moses shewed 

how in the bush 

at the bush. 

spoken unto you by God, 

God spake unto him. 



when he calleth the Lord 

••I am the Grod of Abraham, 

I am the God of Abraham, 

the Grod of Abraham, 

and the God of Isaac, 

and the God of Isaac, 

and the God of Isaac, 

and the God of Jacob? 

and the Grod of Jacob ? 

and the God of Jacob. 

God is not the God of 

•^ He is not the God of 

•® For he is not a Grod of 

the dead, but of 

the dead, but the God of 

the dead, but of 

the living. 

the living : ye therefore 
do greatly err. 

the living. 

The Highest Precepts of the Law. 

•• Then one of them, 
which was a lawyer. 

asked him a question, 
tempting him, and saying, 
M Master, which is the 
great commandment in the 
law? *^Je8us said unto him, 

Thou shalt love 
the Lord thy God with all 
thy heart, and with all 
thy soul, and with all 
thy mind. 

^ This is the first and 
great commandment. 
^ And the second is like 
unto it. Thou shalt 

^ And one 

of the scribes came, and 
having heard them reason- 
ing together, and perceiving 
that he had answered them 
well, asked him, 

Which is the 

first commandment of all ? 
** And Jesus answered him. 
The first of all the com- 
mandments is. Hear, O 
Israel ; The Lord our Grod 
is one Lord. 
^ And thou shalt love 
the Lord thy God with all 
thy heart, and with all 
thy soul, and with all 
thy mind, and with all 
thy strength. 
This is the first 
^ And the second is like, 
namely this, Thou shalt 

Digitized by 




Matthew XXU. 39. 

Mark XII. 81. 

Luke XX. 39. 


iii aavroK 

wratg raag duffiv 

Mt/^m rouTUv 

S\og 6 vSfioi 

aXXi] hroX^ oux iffrtv. 

r xai 01 ir^opnrai. 

^ Ka/ iJ^tv avrfi 

•• * A^ox^t6ivrtg ds ring 

6 y^a/jffiartvg 

r&fv y^afifMiriuv sT^av 

KaXa)g, AtddaKaXs, W ^ 

AiddcxaXSf xaXu; 

aXfidiSag tlirag or/ %lg Itsrh 


(o 0fiif) %%} ovK Urtv aXkog 

tX^v avTOv, 

** Ka; rh dyairav avrhv i^ 

SXrig rrii xa^diag xai Jg 

SXtis Tfjg ffuviCtug xai «| 

8Xfjs rr^g 'V;^uoj xai rh 

ayavav rhv vXfi6hy itg 

savrbv vXiT6v Uriv vdvrtav 

rm oXoxaurufidrm xai 


** Kai b *Irnfovgj /duv aurhv 

brt vouvt^^g dinx^i&nt 

%Iv%¥ avrfj Ou fiaxgdv 

%1 dirh rrig ^afftXtiag 

rov 0goD. 

See v. 46. 

Kai oudsig ouxeri MXfia 

*® Obxtri yd^ lr6Xfi»w 

ahrhv i^wrStfa/. 

s'srs^earav avrlv o\ids¥. 

Christ the Son op David. 

/fievm ds rutv 

w s'rri^ojrri<rsv'av' 



8oxiT 'jrt^i 

roD ; Tivog uiog hrtv ; 
aiirfi rov Aau/d. 
f avroTg 
\frbv Kv^/ov 

w Ka; 

d'srox^iQiig b *lri(fo\jg 


hibdisxm sv rf hgf 

Hug XiyoMdtvoi y^afjkfianTg 

Sn b X^i(frhg v/ig tsrtv 

Aau/d ; 

^ Avrbg Aauid »7frsv 
iv rf ^svfLari rtp dyiif> 

^ ET^tv 6i v^bg avro{tg 

Uojg XiyovCiV 
rbv X^iorbv that 
Aauid viSvy 

** Kai avrbg Aau/d Xiyu 
sv ^iCXff) ^/aX/^wy 

Digitized by 




ACatthkw XXn. 39. 

love thy neighbour as 

*° On these two command- 
ments hang all the law 
and the prophets. 

See V. 46. 

Mark Xn. 31. 

love thy neighbour as 

There is none other com- 
mandment greater than 
»« And the 
scribe said unto him, 
Well, Master, thou hast said 
the truth : for there is one 
God ; and there is none 
other but he : 
•* And to love him with 
all the heart, and with all 
the understanding, and 
with all the soul, and with 
all the strength, and to 
love his neighbour as him- 
self, is more than all whole 
burnt ofierings and sacri- 

^ And when Jesus saw that 
he had answered discreetly, 
he said unto him, Thou art 
not far from the kingdom 
of God. And no man after 
that durst ask him any 

Luke XX, 39. 

«* Then certain of the 
scribes, answering, said. 
Master, thou hast well said. 

^ And after that 

they durst not ask him any 

question at all. 


Christ the Son of David. 

** While the Pharisees 
were gathered together, 
Jesus asked them, 
** Saying, 

What think ye of 
Christ ? whose son is he ? 
They say unto him, 
The son of David. 
^ He saith unto them, 
How then doth David 
tn spirit call him Lord, 

•• And Jesus 
answered and said, while 
he taught in the temple, 
How say the scribes that 

is the son of David ? 


David himself said 

by the Holy Ghost, 

"And he 
said unto them, 

How say they that 

IS David^s son ? 


David himself saith 

in the book of Psalms, 

Digitized by 





I^Urk XII. 36. 

Luke XX. 42. 


fx df^/ftly /ctrou 

8X di^tSfV /AOV 

ffov iKTOxarw ro/v Todo/v <tou. 

(TOO v^oxdru rSiv vohtav tfou. 

<»u iwro^ro^/ovrwi' ^rodalv (fov ; 

*« E; our Aau/^ 

«» Aur^f Aao;a 

** Aau/d oZv 

xaXsT'aur^v Ku^/ov, 

Xeyi/ aurii' Ku^/ov, xa/ 

avrdv Kv^iov xaXiTj xa/ 

^fi5; u/^; auroD f 0r/y ; 

To^kv aurou 8(rr/V u/o; ; 
xa/ 6 flroX*); o;^Xoff 
^xoi/ii' auroG i7df&;^. 

^oSi auroD u/^^ i ffr/i' ; 

Jesus Reproves the Vainglory of the Scribes and Pharisees. 

XXIIL * T6rt b 'IjjtroDtf 
iXdXfifftv ro/fc o)(\otg xa/ 
roTi fia&firaTi avrov, 
2-5 peculiar to Matt. 

See V. 7. 

See below. 

v^(aToxKi<siav iv roTg 


xai r6ti iF^UToxaM^iag 

iv raTg ffvvayoryaTg 

^ Ka) roug atfiraiffiovg iv 

Toug ayo^Tg, 

8-13 peculiar to Matt. 
** ("Or/ xantfShrs r&g 
o/xtag rm %Jjf «i', xa/ 

/ifvor bid TOVTO Xri-^sffii 
iF%pS66r%^ov xptfia,) 

^ Kai 

iv rfi d/daxfi avrov tXtyiv 

BXccrsri d^h roSv y^afifia- 

Tim rm ^sXovruv 

iv GTokaig irt^iiraTiT^ 

xa} dtfiraSfLovg 

iv raTg dyo^atg 

*• Ka/ ^^atroxaM^tag 

iv raTg avvaycwyaTg xai 

'xr^uroxXiffsag iv roTg 


(See V. 38.) 

** 'Axouowotf ds ^avrhg 
rov Xaov tJvtv 
'T^hg avrov g 

*® Tl^o6iyiri d'xhrSvy^afi,' 
fMtrscav ruv ^iXSvruv 
in^ivarsTv iv (froXoTg 
xai ^iXovvTuv affTaiff^ovg 
iv raTg dyo^aTg 
xai 'ir^uroxaM^iag 
iv raTg cvvayw^aTg xai 
^^uroxXtfftag iv roTg 

^ O/ xarktfhvrtg rdg *^ Of xari6&iov6tv rdg 

oixiag ruv x^i^* ^^^ \ ^'X'a? ruv x^i^* *«'' 

T^o^a^g/ fMJtxpd ^^oGivxo- "JT^o^dtfn f^ax^d ^^offsvx^*- 

/Aivoi, ovrot Xfifi'^ovrat 
Tt^iffffon^ov x^T/ia 

rat ovrot XrifA-^ovrai 
in^itfffSrsoov x^/Jxa. 


Digitized by 




Matthew XXn. 43. 

Mark XH. 36. 

Luke XX. 42. 

saying, ** The Lord said 

The Lord said 

The Lord said 

utUo my Lord, Sit thou 

to my Lord, Sit thou 

unto my Lord, Sit thou 

on my right hand, till 

on my right hand, till 

on my right hand. 

I make thine enemies 

I make thine^enemies 

*» Till I make thine enemies 

thy footstool? 

thy footstool."* 

thy footstool. 

"If David then 

^ David therefore himself 

** David therefore 

call him Lord, 

calleth him Lord ; and 

calleth him Lord, 

how is he his son ? 

whence is he then his son ? 
And the common people 
heard him gkdly. 

how is he then his son ? 


Jb8U8 Rrproyes the Vainglory of the Scribes and Poarisbes. 

XXIU. ^ Then spake Jesus 
to the multitude, 
and to his disciples, 
2-5 peculiar to Matt. 

• And love the 

uppermost rooms at feasts, 

and the chief seats in the 


* And greetings in the 

markets, and to be called 

of men. Rabbi, Rabbi. 

8-13 peculiar to Matt. 
** For ye devour widows' 
houses, and for a pretence 
make long prayer : there- 
fore ye shall receive the 
greater damnation. 

•• And he said 
unto them 
in his doctrine, 
Beware of the scribes, which 
love to go in 
long clothing, and love 
salutations in the market- 

** And the chief seats in 
the synagogues, and the 
uppermost rooms at feasts : 

(See V. 38.) 

*^ Which devour widows* 
houses, and for a pretence 
make long prayers : these 
shall receive 
greater damnation. 

^ Then, in the audience 
of all the people, he said 
unto his disciples, 
*® Beware of the scribes, 
which desire to walk in 
long robes, and love 
greetings in the markets, 

and the highest seats in 
the synagogues, and the 
chief rooms at feasts ; 

*' Which devour widows' 
houses, and for a sfiew 
make long prayers: the same 
shall receive 
greater damnation. 

Digitized by 





The Widow's Gift. 

Matthew XXTV. 1. 

Mark XH. 41. 

** Kai %(i6i(f(ii (6 'ijjtfoDf) 
xarcvaiT/ roDya^ofuXax/ou 

'jFuti 6 o;^Xoff PdWtt 

xai ToXXo/ 'irXovifiot 
sCaXXoy ^oXXa* 
*■ Kai iX6ovffa jukia 

Xg^rA duo, 

5 ftfr/v xod^dvrrii. 

^ Kai v^offxaXtifafjktvog 

rovg fJkaOrirdi avrov 

Xiysi avroig *A/C4i)y Xiy« 

avrti ri 'rru^^ frXtTbv *wdnm 

j3sCX9]Xfv rSiv PaX\6vroi)v 

iig rh yaCo^yikaxtw 

** Tldyrig yd^ fx 

roD 'Ti^ttffftvovrog avroTg 

sCaXov* aunj ^i 

ix r?f \j<tTiPri6%(ag avrrig 

gCaXgy, ^Xoi' rh¥ /3/oy aur?;. 

Luke XXI. 1. 

rovg ^dXXovrag 

%}g rh yaZjfi^vXdxtov rd dSh- 

^a avrSfv ^Xov6iovg, 

• E73iv bi Tiva xai 
yriiav netvty^^dv fidXXovffav 

sxBTdvo Xiirrdj 

' Kai tTrtv *AXri06!fg Xtyu 

VfiJy 8ri fi yjr^^a 

i\ irru^ii avrri wXilu irdvroav 


* "A^avng yd§ olro/ ix 

roD ^soiffffiuQvrog avroTg 

sCaXoK tig rd do/^a, aurij di 

ix rov v<rTt^7iu,arog avrrig 


rh* jS/ov Zv ilyjy iCaXf y. 


Cueist Foretells the Destruction of Jerusalem. 


* Kai f^iXtfcuy 6 *Ififfovg 
dvh rou /fi^oD Ito^sueto, 
xa/ T^oiT^Xtfov 

0/ /Mairjrai avrov 

iindsT^ai aitr^ 

rdg oixodo/idg rov ii^ov, 

• *0 3f d'Tox^iMg 

fJinv avroTg Ov ^i'Xirt raD- 


* Kai IxiFo^ivofMvov avrov 
ix rov li^ov, 

Xiyst avrfi t7g ix 

ruv fia^firm avrov 

AiddffxaXi, 7dt 

'^oraiFoi XS&oi xai 'xora^irai 


* Kai 6 *Ifi(rovg (d^rox^tSiig) 
il'jnv avrfi BXi'Titg raitrag 

^ Ko/ rtvoiiv Xr/6yr<ftv 


rov iS^Vj Srt Xi&oig xaXoTg 

xai dva$tjfia^iv xtx6(ff/tfirai, 

ifTfv • Tavra a ^tM^tTrt, 

Digitized by 







The Widow's Gift. 

Mark XH. 41. 

^ And Jesus sat 
over against the treasury, 
and beheld how the people 
cast money into the 
treasury : and many that 
were rich cast in much. 
^ And there came a certain 
poor widow, and she threw 
in two mites, 
which make a farthing. 
^ And he called unto him 
his disciples, and saith 
unto them. Verily I say unto 
you. That this poor widow 
hath cast more in than 
they all which haye cast 
into the treasury : 
** For all they did cast in of 
their abundance ; 

but she of her want did 
cast in all that she had, 
even all her living. 

LuKB XXI. 1. 

^ And he looked up, 

and saw the rich men 
casting thdr gifts into the 

' And he saw also a certain 
poor widow casting in 
thither two mites. 

' And he said, 
Of a truth I say unto 
you, that this poor widow 
hath cast in more than 
they all. 

* For all these have of 
their abundance cast in 
unto the offerings of God : 
but she of her penury hath 
cast in all 
the living that she had. 

Christ Foretulls the Destruction of Jerusalem. 

^ And Jesus went out, and 
departed from the temple : 
and his disciples came to 
him, for to shew him the 

buildings of the temple. 
' And Jesus said unto 
them, See ye not all these 
things ? Verily I say unto 


^ And as he went out 
of the temple, 
one of his disciples saith 
unto him. Master, see 
what manner of stones 
and what buildings are here! 
' And Jesus answering, said 
unto him, Seest thou these 
great buildings ? 

^ And as 

some spake of the 

temple, how it was 

adorned with goodly stones 

and gifts, 

he said, 

• As for these 

things which ye behold. 

Digitized by 




Matthew XXIV. 2. 

Mark XIII. 2. 

Luke XXL 6. 

ra vavra \ * A^v \iy(»i u/^/V, 

rc^( /AtydXag oixodofidg ; 

tXsvffovrat fifis^at it aJg 

Ou Ani apQfi «3i >J&og it/ 

ou ybb]) df f^^ X/^o; M 

o'jx dpd^ffsrai Xt&og M 

X/tfov o; ou xara\v6ri<nrai. 

Xi6<ft, og ou fAii xaraXiidfi, 

Xt&ffi^ dg ou xaraXu0yifftraj. 

' Ka&rifiivov 6s avrov 

• Kai xa6fifisvov avrov 

ifci roD o^nuj rwi' sXa/a;y 

sig rh o^og ruv iXatSiv, 
xartpavrt rov /«^oD, 

'}F^o6n>.6ov a\iT<ft 0/ f^a^nrai 

xar' /3/av 

f^9]^ctfrc6 avrhv xar id/av 

^ ' E'TfiPuirfiifav ds aurb¥ 


Uir^og xai 'idxcaCog xai 
*lcad¥vtig xai *Avd^sag 

Xsyovrsg Aidd(fxaX$, 

E/V« i/DwV croVf ravTU 

* "Ei-zhv Tifiiv 'srSrt ravra 

Tort oZv ravra 

s(frat; xai ri rh fffi/itTbv 

iffrat ; xai ri rh ifrifiiTov 

icrai ; xai ri rh fffifitTof 

r?; <r?ff ^a^ovffias xai 

orav fj.iXX7i raZra 

trav fAtXXfi ravra 

ffuvrsXttag roD aiuvoi ; 

(fuvnXiTc^ai txdvra ; 

yhtff&ai ; 

* Ka/ a^ox^ihii 6 *I»j<roD; 

* 'O 5f *Ijj<roD; (d^ox^thig) 

• 'o^5 

fJ'Tii' auro/i; 

jj^jaro Xiystv auroTg 


BXl^irg At^ r/^ u^ta; 

BXsVirs fi^ rig vfidg 

BXe^tn /Lfj 




* noXXo/ yd^ iXfutfovra/ 

^ IloXXoi sXiutrovrat 

iroXXoi yd^ sXiv^ovrai 

i^y rp ovSfiari fiov Xsy- 

M rjD 6v6/iar/ fAou Xgy- 

M r(fi hvoiMArt fj0ov Xsy- 

ovrif 'Eyw g//^/ o X^tffroi, 

ovrsg Sri 'Eyut iifity 

ovrsg Sri *Eyia s//4/ 

xai 'JFoXXoui ^XaytjffovCtY, 

xai flToXXous 'JrXavTjCovm. 

xai 6 xai^hg riyyixiv 

• MiXX^tffri ^8 AxoUiv vo- 

^ "Orav dh dxousri 

• "Orav ds dxouifTjrt 

Xsfiovf xai axoA^ mXifKav 

ToXs/toug xai dxodg ^oXs- 

^oXifLovg xai dxaratrro' 

b^an /i^ ^^oiTffh' diTyd^^ 

/MUVy /lil ^^osTffSs' 8sT 

tf/aff, /Gfrjj flTOjj^jjrf ^1/ yd9 

'jravra yivU&at^ 

dXX' ou^w sffrh rh riXoi. 


ysviffSai ravra ^^urov^ 

dXX* ouflTw rh rsXog, 

dXX* ovx fvdsug rh rtXog, 

^® Ton iXsytv avroTg 

^ ^Eyi^&7l(ffTat ycb^ 

® * Eys^^ri^trai yd^ 

' Eyi^dri^€rat 

i^KOf M i^voi xai 

i&vog M iQvog xai 

ihog W Uvog xai 

)3a<r/X8/a M /Satr/Xs/ar, xa/ 

fiaffiXeia eiri ISaffiXsiav, 

^atriXtia M ^atftXiiav^ 

tffovrof Xifioi xai ffstfffioi 

iffovrai (fiiCfioi 

** liiCfiiOi rt XeydXot xai 

xarA ro'xovg. 

xar a r&rovg, 

xard roiFovg 

iCovrat Xi/moL 

Xoi/ioi xai Xifioi Icrovra/, 
poCjjr^d rs xai (frifisTa dv 
ov^avov fiiydXa iarai. 

• Xlavra 8fi raDra a^p^ij w3/- 

• *A^^ai didivcav ravra. 

" n^h 61 rovruv ^dvrfav 


BXiflTsri ds vfitTg savroug* 


Digitized by 




Matthew XXIV. 2. 


There shall not be 

left here one stone upon 

another, that shall not be 

thrown down, 

^ And as he sat upon the 

mount of Olives, 

the disciples 

came to him 

privately, saying, 

TtU us, when shall these 

things be ? and what 

shall be the sign of 

thy coming, and of the end 

of the world? 

* And Jesus answered and 

saith unto them. Take heed 

that no man deceive you : 

' For many shall come in my 

name, saying, I am Christ ; 

and shall deceive many. 

* And ye shall hear 

of wars, & rumours of wars ; 
see that ye be not 
troubled : for all these things 
must come to pass, but 
the end is not yet. 

* For nation shall rise 
against nation, and kingdom 
against kingdom : and there 
shall be famines, and pesti- 
lences, and earthquakes, 
in divers places. 

^ All these are the 
beginning of sorrows. 

Then shall they 

Make XIH. 2. 

there shall not be 

left one stone upon 

another, that shall not be 

thrown down. 

^ And as he sat upon the 

mount of Olives, 

over against the temple, 

Peter,and James, and John, 

and Andrew, asked him 


* Tell us, when shall these 

things be ? and what 

shall be the sign when 

all these things shall be 


'And Jesus answering them, 

began to say. Take heed 

lest any man deceive yon : 

^ For many shall come in my 

name, saying, I am Christ ; 

and shall deceive many. 

^ And when ye shall hear 
of wars, & rumours of wars, 
be ye not 

troubled : for such things 
must needs be ; but 
the end shall not be yet. 

® For nation shall rise 
against nation, and kingdom 
against kingdom ; and there 
shall be 
in divers places, 
and there shall be 
famines, and troubles : 

these are the 
beginnings of sorrows. 
• But take heed to your- 
selves : for they shall 

Luke XXI. 6. 

the days will come, in the 
which there shall not be 
left one stone upon 
another, that shall not be 
thrown down. 

^ And they 

asked him, 

saying, Master, but 

when shall these 

things be ? and what 

sign will there be when 

these things shall come to 


® And he 

said, Take heed 

that ye be not deceived : 

for many shall come in my 

name, saying, I am Christ; 

and the time draweth near : 

go ye not therefore after 


• But when ye shall hear 

of wars and commotions, 

be not 

terrified : for these things 

must first come to pass; but 

the end is not by and by. 

^^ Then said he unto them, 

Nation shall rise 

against nation, and kingdom 

against kingdom : 

^^ And great earthquakes 

shall be in divers places, 


fiimines, and pestilences ; 

and fearful sights and great 

signs shall there be from 


^ But before all these. 

they shall lay their hands 

Digitized by 




Matthew XXIV. 9. 

' T6ri 'xra^add^ovfftv u/UMgtig 

10-12 peculiar to Matt. 
*• 'O ^s vrro/iitivai iig 
r'iXog^ olrog ffso^fiffsrat, 
14 peculiiir to Matt. 
** 'Oral' ouv Ihrirt 

rh ^ridiv iiSi AavtiiX rov 

Mark XUL 9. 

(TjHd^ia xoU iig ffvvayuy6^g 
da^^ffsffSi xai M 

(rra^fjffiffh iftxtv i/iovy 

tig fifO^pov auroTg, 

*® Ka/ iig vdfra ra Uvti 

flr^ft/roi' diT Kfi^v^dfivai ro 


*^ Kcu ora¥ ayufftv hfiag 


fiij voofLi^ifMyan 
rl XaX^tf)]r8, 
(/ttjj3i fii'Kir^Ti) 
dXX* fc^v bo6ji ufiTp iv 
ixihfi rp (S^, rovro 
XaXi/Tf ov yd^ iirrt ufiiTg 
0/ XaXouvrtg dXXe^ 
rh 'JTViv/Ma rh aytov. 

" Ka) *ira^ab(L(su 

ddiX^hg ddiX^hv itg 

^dvarov xai ^arj)^ rexvov^ 

xai fxavaflTjjtfovra/ rsxva 

M yovsTg 

xai ^avarojaouffiv avrovg. 

** Kai i(fi6&i fLt^ovfiivoi 

brrh nrdvTcav 

did rh ovofid flow 

6 di bneoiLiivag tig 

riXog, oZrog ffu&^fftrai, \ 

" "Oral' dt idnn 

rhfihiXvyfia rrjgiofjfiuKriug 
(ri ^ridsv vTh Aav/))X roD 
cr^o^^rov) itfri^xhg 

Luke XXL 12. 

fT/CaXoDtf/v i^* lifiag 
rdg ;^8/j^a^ ahruv xai 
drJi^ovifiy^ va^adid6mg fig 
ffvvaycaydg xai ^vXaxdg^ 
d'rayo/Aivovg M 
0affi\iTg xai hy^fJ^^ag 
mxiv roD hvofMirog fiov 
^ * A'ToCfjiftrai di bfiTv 
iig fia^Tv^iov. 

** 0fn 001' iv raTg xofdiaig 

" 'Eyoii yd^ dutffon bfiiv 

(frSfia xai cofiavy 

f ov dwriffovrai &vri6rt^vai 

n dvrti'^riiy d^a¥rig oi 

dvrixtifji,t¥0i bfi?y, 

^^ Ua^ado^^ffiffh di xai 

v^h yovim xai ddtXpStv 

xai (fvyytvuv xai p/Xwi', 

xai ^avaruffouffiv iP vfiSiv, 

^' Kai i6i6&i /IKTOVfltVOI 

uvh 'srdvruiv 
did rh ovofid /lov, 
18-19 peculiar to Luke. 

^ "Orav ds idrin xuxXou- 
/livviv v^h (fr^aro^ideuv r^v 
* li^ovffaXfifij r6n yvS/n on 
fiyyixty fj i^yj/ica^ig aur^g. 

Digitized by 




Matthew XXIV. 9. 

deliver you up 
to be afflicted, 

and shall 

kill you : 

and ye shall be hated 

of all nations for my 

name's sake. 

10-12 peculiar to Matt. 
^ Bat he that shall endure 
unto the end, the same 
shall be saved. 

14 peculiar to Matt. 
" When ye therefore shall 

abomination of desolation, 
spoken of by Daniel the 
prophet, stand 

Mark XIK. 9. 

deliver you up to councils ; 
and in the synagogues 
ye shall be beaten : and ye 
shall be brought before 
rulers and kings for my 

for a testimony against 
them. [be 

^® And the gospel must first 
published among all nations. 
^^ But when they shall lead 
you, and deliver you up, 

take no thought before- 
hand what ye shall speak, 
neither do ye premeditate ; 
but whatsoever shall be 
given you in that hour, 
that speak ye : for it is 
not ye that speak, but 
the Holy Ghost. 

*• Now the brother shall 
betray the brother to 
death, and the father the 
son ; and children shall rise 
up against their parents, 
and shall cause them to be 
put to death. 
" And ye shall be hated 
of all men for my 
name's sake : 

But he that shall endure 
unto the end, the same 
shall be saved. 

** But when ye shall 
see the 

abomination of desolation, 
spoken of by Daniel the 
prophet, htanding 

LuKB XXI. 12. 

on you, and persecute you, 
delivering you up to the 
synagogues, & into prisons, 

being brought before 
kings and rulers for my 
name's sake. 

^' And it shall turn to you 
for a testimony. 

^* Settle it therefore in your 
hearts, not to meditate be- 
fore what ye shall answer: 

^* For I will give you a 
mouth and wisdom, 
which all your adversaries 
shall not be able to 
gainsay nor. resist. 
*• And ye shall be 
betrayed both by parents, 
and brethren, 
and kinsfolks, and friends ; 
and some of you 
shall they cause to be 
put to death. 
*' And ye shall be hated 
of all men for my 
name's sake. 
18-19 peculiar to Luke. 

** And when ye shall 
see Jerusalem compassed 
with armies, then know that 
the desolation thereof is 

Digitized by 




Matthew XXIV. 15. 

6 Avaytvojffxuv vos/Vw, 
*® T6ri 01 iv rji *Iouda/(f 
fiuyirwtfav M rot o^jj, 

" *0 JW roD d<a/iaroi 
/C6i) xaraZatvirta 

a^ai TOL Ix r?f o/x/a^auroD, 
*• Ka/ 6 1^ rj5 ay^fJ /tftii 
sincr^%'>\fdroi h'xicbi 
a§at rdL Iddrta auroD. 
^* Oitai ds raTg h ya(fTfii 
t^ovffaiw xai raTg SjjXa^u- 
ffati Iv ext/vaig raTg 

** U^offivx^ffSf dt ha 
fiij ys^rirat ^ fuyi) u/tSF 
yiifj^mog /a^jds (raCCocr^. 

SX7^//^ fiiydXfi, ola ov yl- 
yoviv aT* oL^yjhi x^ifiou 

tug TO\j vvv 

oud* ov fiij yhrirai, 

*• Ka/ 1/ /tti) ixoXoZut&ficav 

a) fjfjksoai ixtiifat^ ovx 

av itfdjifi 'xatta aa,^^' 

diSc di roug sxXixroug 

xoXoQea&f}<fovTai at rifii^ai 


^ T6ts sdv rig 

bfiiTy il^Tfi ^idov Sdi 

X^/tfro^, 5j Sdij 

fi^ ':ri(fT6vfffir8, 

•* * Eys^07lffoMrai ycc^ -vj/guda- 

Xi^tfrot xa) •^tvbo^oopr^rat^ 

xai duftfovffivffri/tnTa/iiydXa 

xai rioarcf, uffre 'rXavfjffaty 

St dvvarov, 

xai roxig ixXixrovg. 

Mark XHI. 14. 

^flrou ov dtT^ 
6 avayivuKfxuv voiiru, 
Ton 01 iv rji ^loudaicf 
fsuysroitfav tsg rA o^jj, 

^* *0 ^g tvi roZ ddfiarog 

fiij xaraCdrea tig r^v olxlav 

fAfids thiK&dr(a 

rt doat ix rr^g olxiag auroD, 

*® Ka/ itg rh dy^hv /iri 

i'Turr^t'^droit tig rd hvicM 

d^ai rh t/idriov avrov, 

^^ Oval 6s ratg iv yattr^i 

iy^ovdaig xai ra/f SijXa^ou- 

<ra/; iv ixs/vaig ratg 


*® nfo<ri6;^e(r^i ds ha 

fiii ysvfirai 


^* "Etfovra/ yd^ at rjfii^at 

ixsTfou ^Xr^tgy ola ov yiyovsv 

rotavrri d*!C d^yjig xrtffscag^ 

tiv txrtffsv 6 0fo;, 

sug rov vvv 

xai oii jMij ysvnrat, 

^ Kai si fi*^ ixo\6Qoitffsv 

Kv^tog rdg fjfis^ag, ovx 

dv iffd&ri 'r&ifa dd^^* 

dWd dtd rovg ixXsxrovg 

ouf i^sXs^aro 

ixoX6Qoiiffsv rdg fifis^ag, 

*^ Kai rors idv rig 

slirr^ vfitv "'I^g uhs 

Xf/tfr^;, "ths ixs7^ 

fi^ *ffi(frsvsrs, 

** ^Eys^&fjtfovrat yd^ (j>\/sv' 

h6yj>i6rot xai) •^svbo'jr^o^r^- 

rai xai'Xotfi(fov6iv ffrifisTa xai 

r'foara T^hg rh a^o-rXavav, 

si bvvarSv^ 

rovg ixXsxrovg. 

Luke XXI. 21. 

" T6rs 01 iv rfi 'lovdaJcf, 
fsvysrojffav tig rd o^, 
xai 01 iv fis<f(f) avrrig ixyju- 
^siruffav, xai oi iv roug 
Xdt^aig /j,ii tt6toysa^(a6av 
tig avTfjv, 

22 peculiar to Luke. 

•* Ovai raTg iv ya^^i 
iyovcatg xai raig^y{KaZ^ov' 
(fatg iv ixtivatg roug 

""Rttrat yd^ 

dvdyxTi /AsydXri i'xi rrig yijg 
xai h^ii rfi XajD rovrtfj^ 
24 peculiar to Luke. 

Digitized by 




Matthew XXIV. 15. 

in the holy place, 

whoso readeth, let him 


^' Then let them which be 

in Judea flee into the 

mountains : 

*' Let him which is on 
the house top not come 

to take any- 
thing out of his house : 
*• Neither let him which is 
in the Jield return 
back to take his clothes. 
^' And woe unto them that 
are with child, and to them 
that give suck, in those 
days I ^ But pray ye that 
your flight be not in 
the winter, neither on 
the Sabbath-day : 
•* For then shall be 
great tribulation, such as 
was not since the beginning 
of the world 
to this time, no, 
nor ever shall be. 
" And except those 
days should be shortened, 
there should no flesh be 
saved : but for the elect^s 
sake those 

days shall be shortened. 
** Then if any man shall 
say unto you, Lo, here 
is Christ, or there ; 
believe it not. 
•* For there shall arise false 
Christs, and false prophets, 
and shall shew great signs 
& wonders; insomuch that, 
if it were possible, they shall 
deceive the very elect. 

Mark Xin. 14. 

where it ought not, 

let him that readeth 


then let them that be 

in Judea flee to the 

mountains : 

^^ And let him that is on 
the house top not go 
down into the house, neither 
enter therein, to take any- 
thing out of his house : 
^® And let hira that is in 
the field not turn back again 
for to take up his garment. 
" But woe to them that 
are with child, and to them 
that give suck, in those 
days 1 ^* And pray ye that 
your flight be not in 
the winter. 

*• For in those days shall be 
affliction, such as was 
not from the beginning 
of the creation, which God 
created, unto this time, 
neither shall be. 
•** And except that the Lord 
had shortened those days, 
no flesh should be 
saved : but for the elect's 
sake, whom he hath chosen, 
he hath shortened the days. 
■^ And then, if any man 
shall say to you, Lo, here 
is Christ ; or, lo, he is there ; 
believe him not : 
** For false Christs and felse 
prophets shall rise, 
and shall shew signs 
and wonders, to seduce, 
if it were possible, 
even the elect. 

LuKR XXL 21. 

^ Then let them which are 
in Judea flee to the 
mountains ; and let them 
which are in the midst of 
it depart out ; and let 
not them that are in the 
countries enter thereinto. 

22 peculiar to Luke. 
"^ But woe unto them that 
are with child, and to them 
that give suck, in those 

for there shall be 
great distress in the land, 
and wrath upon this people. 
24 peculiar to Luke. 

Digitized by 




Matthew XXIV. 25. 

26-28 pecuHar to Matt. 
** E'j^iof^ Ilk 

rwy ifi€^U¥ ixdfuv 

xai 4 tfiXi^y)) 

xal o} atfrs^tg 
9%<foufrou d^h rov ou^avoD, 
xai aj dvvdfJLiig rw 
0{f^avu¥ ffaXsu^fjffovrai, 

80 peculiar to Matt. 
A/ fuXa/ f^^ yjj^ 
xai Jkj/owa/ rir 

rov ou^ayoD /isrit dvvdfiiui 
xai do^rii ^oXXiji, 
•* Kai d'lroffrsXtT roui 
&yyikoui aWdZ fitrd 
(fdX^tyyoi ^uviji /AtydXtig, 
xai i'jnffU¥d^0uffi¥ rovg 
txXtXToug avTov sx rZv 
TtifffdfMV dvifim d*^ ax^m 
(ilt^avm tug dx^m ahrSi¥, 

•■ *A^h dk Tijg (fvxfig fidhn 
r^¥ fl-afaCoX^v 

lTa¥ Hhri h xXdbog ahrtig 

yi¥r^Tat diraXhg 

xai rd fvXXa 8xp{jfi, 

yi¥<agxtri Srt iyyvg 

rh SiPo;* 

•• Ourw^ xai vfitTg 5ra¥ 

7dr,rs flrctvra ravra, 

yi^uxfxtTi Irt tyyvg 

iffrt¥ M ^v^atg. 

•* *Afiii¥ Xiyu bfiTv^ 

oh /lii va^iX&ji n yi¥%d 

aUrjj itag d¥ 9rd¥ra ravra 


" ' O o{f^a¥hg xai jj yfj 

Mark XHI. 23. 

" 'TfiiTg if PXsTfTS' 

Cliou) v^oiiof^xa vfiTv 


•* 'AXXA i¥ 

iXiivaug raTg fjfAi^atg 

fLtrd T^¥ SXA}//v ixii¥ri¥ 

xai 7} aeX^¥ri 

ov huiOkt rh ^iyyog avrrig^ 
•* Kai 01 difri^tg ftfovra/ 
ix rov ou^voS o'/flTowfi^, 
xai as dv¥dfutg at i¥ rotg 
ou^avoT; ffaXsv^ffovrat, 

•• Kai rdrt o-Nj/ovra/ rh¥ 

u}h¥ rov dv^^oKTou 

s^^6/Ji.f¥0¥ h ¥i^iXatg 

fitrd dv¥d/isoitg 

ToXXfjg xai do^rig, 

** Kai r6r6 diroifTsXsT rovg 


xai s'X'i<fv¥d^tt rovg 
ixXtxrovg sx ru¥ 
n€(sdota¥ d¥i/MU¥ die ax^ov 
yfjg fug ax^ov ov^avov* 

^ ' Acri di r^g 6vxf^g fid&trt 
r^¥ 'jra^aQoXfJ¥, 

'Ora¥ avrrig jjBjj o xXddog 

d^raXhg yi¥7irai 

xai sxfvfi rd ^uXXa, 

yivuKfXirat Srt tyyvg 

rh ^i^og hrh* 

•• Ovrag xai vfitTg STa¥ 

ravra Idi^rt yi¥6/UL8va, 

yi¥(aoxiTi Sn iyyvg 

£<fri¥ M %v^ig, 

^ * Afi^v XiyOD vfi7\» or/ 

ov [M^ ^a^sXSjj fi yi¥(d 

avrrifii^^igov ravra vdvra 

LcM XXL 25. 

« Kai 

i<fo¥rai 6fifJuTa h fiXitft 
xai <fiXfi¥ri 

xai acr^otg. 

26 peculiar to Luke. 
A/ ydo bv¥dfj0iig rm 
ov^a¥U¥ 6a'ktv6ri<fo¥rai, 

^ Kai r6rt 0'>\/0¥rat rhv 
vih¥ rov dv6^<avov 
i^^6/Ji.S¥0¥ i¥ ¥tpiXp 
fAird dvvdfJAug 
xai do^f^g toXX^^. 


81 'o 

ovoavhg xai ii yrj 

28 peculiar to Luke. 
*• Kai il*x%¥ flra^aCoXijy 
avroTg "ibtrt rjji' (n/xigv 

xai *ffd¥ra rd diyd^a* 
^ 'Orav 

flr^oCaXwtf/v ^3jj, 

jSXEToyrgf dtp* iavru¥ 

yt¥(ticxtri on ijdfi iyyvg 

rh Sfi^off itfr/V 

*^ Ovroig xai v/AsTg^ lra¥ 

78)jrf ravra ytvofitvaj 

ytvuitfxirt Srt iyyvg 

i(rrt¥ f} pafftXtia rov Bsov, 

** *Ajti^¥ Xsyott v/i7^ En 

ov fL^ ^a^iX0p fj ys¥sd 

avrri lioitg cck vd¥ra 


^ * O ov^a¥hg xai ^ yfj 

Digitized by 




Matthew XXTV. 25. 

Mark XIII. 23. 
^ But take ye heed : 

Luke XXI. 26. 

»• Behold, I have told 

behold, I have foretold 

you before. 

you all thmgs. 

26-28 peculiar to Matt. 

•• Immediately 

** But in those days. 

'^ And there shall be signs 

after the tribulation 

of those days shall the sun 

the sun shall 

in the sun. 

be darkened, and the moon 

be darkened, and the moon 

and in the moon. 

shall not give her light, 

shall not give her light, 

and the stars 

** And the stars 

and in the stars ; 

shall fall from heaven. 

of heaven shall fall. 

26 peculiar to Luke. 

and the powers of the 

and the powers that are in 

for the powers of 

heavens shall be shaken : 

heaven shall be shaken. 

heaven shall be shaken. 

80 peculiar to Matt. 

and they nhall see 

*• And then shall they see 

^ And then shall they see 

the Son of man coming 

the Son of man coming 

in the clouds of heaven 

in the clouds, 

in a doud, 

with power and great glory. 

with great power and glory. 

with power and great glory. 

« And he shaU send 

"^ And then shall he send 

28 peculiar to Luke. 

hb angels with a great 

his angels. 

sound of a trumpet, and 

they shall gather together 

and shall gather together 

his elect from 

his elect from 

the four winds, from one 

the four winds, from 
the uttermost part of the 
earth to the 

end of heaven to the other. 

uttermost part of heaven. 

" Now learn 

*• Now learn 

*• And he spake to them 

a parable of the 

a parable of the 

a parable ; Behold the 

fig tree ; 

fig tree; 

fig tree, and all the trees ; 

When his branch is yet 

When her branch is yet 

^ When they now 

tender, and putteth forth 

tender, and putteth forth 

shoot forth, ye see and 

leaves, ye know 

leaves, ye know 

know of your own selves 

that summer is 

that summer is 

that summer is now 

nigh: " 


nigh at hand. 

•• So Ukeunse ye. 

^ So ye, in like manner, 

^ So likewise ye. 

when ye shall see all these 

when ye shall see these 

when ye see these 

things, know 

things come to pass, know 

things come to pass, know 

that it 

that it 

ye that the kingdom oi 

is near^ even at the doors. 

is nigh, even at the doors. 

God is nigh at hand. 

■* Verily I say unto you. 

** Verily I say unto you, 

" Verily I say unto you, 

This generation shall 

This generation shall 

not pass, till all these 

not pass, till all these 

not pass away till all 

things he fulfilled. 

things be done. 


•• Heaven and earth 

** Heaven and earth 

^ Heaven and earth 

Digitized by 




Matthew XXIV. 85. 

fl-a^fXfutfira/, 0/ dt \6yot 

tJdtVy oudf 0/ otyyiXo/ ratv 

Makk Xra. 81. 

va^sXsv^ovraty 0/ ^0 \6yoi 
fiou ou fi^ Q-a^tXiifffovrai, 

ixtivfig ^ r^; uooci ovdsig 
oTdsv, ovdh ayytXog iv 

•• BXlfff r«, &y^'0'JtvtTrf {xal 

ya^ ^irt 6 xat^og iartv. 
•* *n.g a^d^uirog d'^cdfjjtiog 
a^tlg r^¥ otxiav auroD xa,i 
hoxig roTg douXoig aoroD 
n)v i^ovfftavj sxdffTtft rh 
t^ov auroD, xa/ rfJ Sy^w^p 
ivsrs/Xaro ha ypviyo^fi, 
•* Tgriyo^iTrt ouv oux o7- 
^ari yA^ ^^n x 6^/05 r?f 
oixiag «f;^«ra/, Jj ^-vf/i jj fit- 
(fovvxTtov 9) dXtxro^Q^oh' 
yiag ? ^^ft;/* 
•• Ml) iX^fiav i^atfvfig 
sufT] u/^a^ xa^iudovra;. 

waff/v Xiyw y^tiyo^tTn. 

Luke XXI. 83. 
flra^iXiutfovra/, 0/ df X^a^ 

The Chief Priests and Scribes Conspire against Jesus. 

XXVI. « Ml rA a6« JlAfcf^af 
ri ^atfp^a yhtrai, 

2-3 peculiar to Matt. 
* Ka/ eruwCoyXautfaiTo 

rii' 'IijtfoDv bSX(^ x^ar^ffcatftv 
xai a^Qxnivum. 

XIV. ^ '^Hk 5g ri flra<r%a 
xai rd a^vfia 
fisric dvQ fifif^ag^ 

xai i^^rovv e/ ao^n^fTg 
xai 0/ y^afifianTg 'srug 
aur&v fy doX^ xgar^ifaKrc^ 


Tuv dt^vfieav 

ri Xtyofiivfi vdif^a, 

• Kai e^rjrcuv oi d^tt^tTg 
xai 01 y^afifiarsTg rh nrcog 

dviXta^tv avrSv 

Digitized by 




Matthew XXIV. 85. 

shall pass away, bat my 

words shall not pass away, 

**But of that day and 

hour knoweth no man, 

no, not the angels 

of heaven, 

bat my Father only. 

Mark XIII. 31. 

shall pass away ; but my 
words shall not pass away. 
«• But of that day, and 
that hour, knoweth no man, 
no, not the angels which are 
in heaven, neither the Son, 
but the Father. 
•* Take ye heed, watch and 
pray: for ye know not when 
the time is. 

^ For the Son of man is as 
a man taking a far journey, 
who lett his house, and 
gave authority to his ser- 
vants, and to every man 
his work, and commanded 
the porter to watch. 
•• Watch ye therefore: for 
ye know not when the mas- 
ter of the house cometh, at 
even, or at midnight, or at 
the cock-crowing, or in the 
morning : 

** Lest, coming suddenly, 
he find you sleeping. 
•^ And what I say unto 
you, I say unto all, Watch. 

Luke XXI. 83. 

shall pass away ; but my 
words shall not pass away. 

The Chief Pbiests and Scribes Conspire against Jesus. 


• After two days is 

the feast of the passover, 

(Part of 2-3 peculiar to 
Che chief priests, 
and the scnbes, &a 
^ And consulted that they 
might takeJesnsby subtilty, 
and kill kirn. 


* After two days was 
the feast of the passover, 
and of unleavened bread : 

and the chief priests 
and the scribes 
sought how they 
might take him by craft, 
and put him to death. 



the feast 

of unleavened bread 

drew nigh, which is called 

the Passover. 

' And the chief priests 

and scribes 

sought how they might 

kill him : 

Digitized by 




Matthew XXVI. 5. 
* "EXiyoi' dt Mjj IV rji 

Mark XIV. 2. 

■ "KXiyov yA^ Mi) iv rfj 

io^fiy /ifi flrori 

scrou ^S^uZoQ roD Xoou. 

Luke XXn. 2. 

l^oCoDvr* ^flb^ rhf Xaov. 

• ToD 3i 'Ijjtfou yiKOAfcswu 
iy Bij^ay/qp fv o/x/(f 
2/^wvo( ro? Xfv^ou, 

' Ilf o(r?X^f r aurp yuvij 

xaJ xart^ttv M r^9 
xt^aXii¥ avrov avaxttfiivov, 

• 'laoyritf dh 


EA; r/ 19 (iT(iuXf/a cutrv^ ; 

• 'H^uvaro yA^ rouro 


xo/ dotf^ra/ roTj; ^rrui;^o7'(;. 

*® I>ouf 3i h 'IjjtfoDtf fJ^-ir 

T/ xSvoui flraf g;^«rf r/f yu- 
ra/x/ ; i^ov y^^ xaXbv 
tifydcaro iig tfAs. 
" Xlavrori ya^ ro^i 

Jksus Anouh'ed. 

* Kai ovrog avrov 

iv Bri^aftc^ h rf otxic^ 
'2ifieavof rov Xi^^oD, 
xaraxitfisvov avrov 
jjXtfiv yvvii 

iy(ov6a dXdQatfr^ov fAv^ov 
fd^dov 'jrtCrixY^i ^oXuri XoD^, 
(fwrPt-^atfa r^v dXdCa^^ov 
TtMny^iiv avrov rrji 

* ^H(fav ds 

dyavaxrovvrii 'Tr^hgiavrovg 
(xai Xiyovrif) 
Big ri jj d^utXtta avrtj 
rov fiv^ou yiyoviv ; 

* *Ildv¥aro yd^ rovro 
rh fi{f^ov ir^a&fivai 
scrdvea driva^iuv r^taxoeim 
xai do^fjva/ ro7g 'H'ru^oTg* 
xai hfQ^iji/fSifro avrp, 

^ *0 dh *Iri(fovg sTvtv 

"Apgri avrtjr 

ri avrfi x&xovg ^a^i^trt ; 

xaXhv s^ov 

ii^dtfaro h sfMs. 

' Udvrort yd^ rovg 

fffrui^ovg e^srf fLid* lavroiv^ 

xai 8rav ^fXfjrc hbvaadt 

avrotg tv 'xoiriaaty 

ifjA hi oh 'jrdvrors f^iri. 

Digitized by 




Matthew XXVI. 5. 

Mark XIV. 2. 

Luke XXU. 


• But they said, Not on 

" But they said, Not on 

the feast day, lest there 

the feast day, lest there 

for they feared 

be an uproar among the 

be an uproar of the 






Jesus Anointed. 

* Now, when Jesus was in 

* And being in 

Bethany, in the house of 

Bethany, in the house of 

Simon the leper, 

Simon the leper, 

(See V. 7.) 

as he sat at meat, 

^ There came unto him 

there came 

a woman having an 

a woman having an 

alabaster box of 

akbaster box of 

very precious ointment, 

ointment of spikenard, 

very precious ; 

and she brake the box. 

and poured it on his head. 

and poured it on his head. 

as he sat at meat. 

(See above.) 

* BtU when his disciples 

* And Uiere were some 

saw it, th^ had indignation^ 

that had indignation 


within themselves, and said, 

To what purpose is this 

Why was this 


waste of the ointment made ? 

* For this ointment might 

• For it might 

have been sold for 

have been sold for more 


than three hundred pence. 

and given 

and have been ^ven 

to the poor. 

to the poor. And 

they murmured against her. 

" When Jesus understood 

• And Jesus 

it, he said unto them, 

said. Let her alone ; 

Why trouble ye the woman? 

why trouble ye her? 

she hath wrought a good 

work upon me. 

work on me. 

** For ye have the poor 

^ For ye have the poor 

always with you ; 

with you always, and when- 
soever ye will ye may do 
them good: 

but me ye have not always. 

but me ye have not always. 

Digitized by 




Matthew XXVI. 12. 

*• Ba\ov(fa ycc^ avrri rh 
/nv^ov Tovro M ToZ ffwfiaro^ 

^fl^^'Xfift rhihayyiXtov roDro 

Mark XIV. 8. 

• *A/^^v ds Xiyu u/t?;, E'JTOU 
av xri^v^Bfi Th suayyiKiov 
fii oXoy rhv x6(ffi.ov^ xai o 
e^o/riffiv aurri XaXri^yjfftrat 

LuKK XXU. 3. 



The Treachery of Judas. 

" Tori '^ro^sudiii 
t7g ru¥ dwdtxa, 
6 Xtyofiivog 'Icvdag 

'i. ^iXiTi iJ^oi bovvai^ 
xayii u/iTv Ta^aduxfca aMv ; 

0/ ds 

avrQj r^tdxovra a^v^ia, 
*' Ka/ oL'Jrh roTi 
s^r}Tti tvxat^/av 
ha aMv ^a^adf). 

' EhfjXdsv iiSarava; tig 

^loudav t6v xaXovfisvov 

'Itfxa^/wrijy, ovra ix rov 

a^i9fi,ov TMv duidixa' 

* Kai aTtXOojy ffvvsXdXritnv 

ToTg dp^ts^sufftv 

xai CT^arriyoTg 

rh 'srutg avroTg 'sra^adfi au- 


^^ O/ ds dxovffavreg • Kai 

sxd§r}(fa¥ xai tTmyyiiXavro ixd^vjffav xai ffvve&ivro 
aurft d^u^iov douvas' , aur^ d^yv^iov dovvar 

^a' I • Kai i^uijMoX&yr^atv^ xai 

s^TiTsi <Tug aurhv evxai^ug | i^Jjr«/ tuxa/^iav 
Ta^adoT, j rov ':ra^adovvai avrhv 

I ^^^S '^X^^^ auroTg, 

^^ Kai 

*Iffxaoiu)rrig 6 
(Tg Tojv dutdsxa 

cr^^; roug doyr^ii^iTg 

ha aurhv ^a^adoT avroTg, 

Digitized by 




Matthew XXVI. 12. 
*• For in that she hath 

poured this ointment on 

my body, she did it for my 


** Verily I say unto you, 

Wheresoever this gospel 

shall be preached in 

the whole world, there shall 

also this, that this woman 

hath done, be told 

for a memorial of her. 

Mabk XIV. 8. 

B She hath I 

done what she could : she is 
come aforehand 
to anoint I 

my body to the 

• Verily I say unto you. 
Wheresoever this gospel 
shall be preached through- 
out the whole world, 
this also that she 
hath done shall be spoken 
of for a memorial of her. 

Luke XXII. 3. 

The Treachrrt of Judas. 

** Then one of the twelve, 
caUed Judas Iscariot, | 


unto the chief priests, j 

^^ And said unto them, • 
What will ye give me, and 
I will deliver him unto you? I 

And they i 

covenanted with him for ' 
thirty pieces of silver. 
^* And from that time he 
sought opportunity to 
betray him. 

^^ And Judas Iscariot, 

one of 

the twelve, 


unto the chief priests, 

to betray him unto them. 
** And when they heard it, 
they were glad, and 
promised to give him 
And he 

sought how he might 
conveniently betray him. 

' Then entered Satan into 
Judas, sumaroed Iscariot, 
being of the number of 
the twelve. * And he 
went his way, and communed 
with the chief priests 
and captains, 

how he might 

betray him unto them. 

* And they were glad, and 
covenanted to give him 

* And he promised, and 
sought opportunity to 
betray him unto them in the 
absence of the multitude. 

Digitized by 





Prbparation for the Last Supper. 

Matthew XXVI. 17. 

" T^ dl ^^(^frfi 

IIoD SfXf/f 
iroifidtfoi/MS¥ ao) 

i« 'O di %h%¥ 
* Tirdy%T% 

*0 dtdd(fxa\oi Xiyti 

ug ^vtra^tvMroTs 6 ^l9j(roD(, 

Mark XIV. 12. 

rStv a^{i/j,uv^ 
Sri r6 wdtr^a i ^ok, 
\iyovtfi9 aurfi 
0/ fi,a&r^rai axtroZ 


7va ^dytii rh *xd(sya, ; 
^' Ka/ aTO(friXXs/ 
duo ra;y ^&a^9jr£)y aurou 

xai Xsyi/ auro/i; 
' TTay in 

UyGb/y av&POi'TOi XS^dfllOV 

vdaroi pa(fra^«v, 
axoXou^^erarf aur^, 

ii'^ctn rtp oixodstfirSrp 

on B didd(fxaXog Xeytt 
crou hnv rh xardXvfid fiovj 

S'xrou rh irdff^a 

fiird ru¥ fi,a0n^U¥ fiou 


" Kai ahrhi xifj.^ di/^n 

dvutyaiov fieya hr^ufisvov 

srotfio¥' xai 

8xsT sroifid^ars Ti/jJif. 

** Kai J^?Xdoy o/ fia^r^rai 

ai/rov xai iXdov tig r^¥ 

'x6'Ki¥ xai ixt^ov 

xaditg sT'jrsv ai/roTg, 

xai n^oifiaffav rh ^dff^a. 

LuKB XXU. 7. 

ru¥ df^ufM^f, 

f idit ^tffku rh vdisya. 

' Kai dirsifrsiXsv 
Ilsr^ov xai *I«ayr>ji>. 

9 peculiar to Luke. 
^® *0 dl (J'Ti¥ avToTg 
^Idou iidtk&ovrm vfiu¥ 
tig rj)v 'ToXiv (SV¥a¥rri6%i 

U/^/y &vdpUTOg Xi^dfi,lO¥ 

xiharog pa^rdZcav 
dxoXov$Tiffart aur^ iig 
njv oixiav oZ tiff^o^euirat. 
*^ Kai i^iTrs roD oixodtffTSrp 
rr^g oix/ag 

Asysi 0*6/ diddtfxaXog 
Tov i^ri¥ rh xardXvfLa 

o'XOD rh vdiSYft. 

fiird ruv fiaSriruv fiou 


" KdxtTyog vfiTv dti^st 

dvdyaiO¥ /liya Ittr^tufiUov 

ixsT troifidffari, 
** *Air6\&6vrtg ds 


xa&itg s7^7ix6v auroTgy 

xai firoi,<Aa(fav rh craflp^a. 

Digitized by 





Preparation for the Last Supper. 

Matthew XXVI. 17. 

" Now the ^rst day of the 
feast of unleavened bread, 

the disciples came to Jesas, 
saying unto him, Where 
wilt thou that we 
prepare for thee to 
eat the passoyer ? 

'^ And he said, 


into the city 

to such a man, 

and say unto 


The Master saith, 

My time is at hand ; 

I will keep 

the passover at thy house 

with my disciples. 

^* And the disciples 

did as Jesus had 
appomted them ; and they 
made ready the passover. 

MarkXTV. 12. 

" And the first day of 

unleavened bread, when 

they killed the passover, 

his disciples 

said unto him, Where 

wilt thou that we go and 

prepare, that thou mayest 

eat the passover ? 

^ And he sendeth forth 

two of his disciples, 

and saith unto them. 

Go ye 

into the city, and there shall 

meet you a man bearing 

a pitcher of water : 

follow him. 

^* And wheresoever he shall 

go in, say ye to 

the goodman of the house. 

The Master saith 

Where is the gnest-cham- 
where I shall eat 
the passover 
with my disciples? 
^^ And he will shew you a 
large upper room furnished 
and prepared, 
there make ready for us. 
^* And his disciples went 
forth, and came into the city, 
and found as he had 
said unto them : and they 
made ready the passover. 

Luke XXn. 7. 

^ Then came the day of 
unleavened bread, when 
the passover must be killed. 

^ And he sent 
Peter and John, 

9 peculiar to Luke. 
^® And he said unto them. 
Behold, when ye are entered 
into the city, there shall 
a man meet you, bearing 
a pitcher of water ; 
follow him into the house 
where he entereth in. 
^^ And ye shall say unto 
the goodman of the house, 
The Master saith unto thee, 
Where is the gnest-cham- 
where I shall eat 
the passover 
with my disciples ? 
^' And he shall shew you a 
large upper room famished: 

there make ready. 
" And they went, 

and found as he had 
said unto them : and they 
made ready the passover. 

Digitized by 





The Last Supper. 


'0 iiirdt, rSiv dutdsxa, 
) itf^tSvTUv avrSfV 

'0 >.syti¥ avr^ 


yui 81, (II J Ku^/s ; 

df a^ox^i$tif shrtv 

'oc-v^a; fA6r tfiov 

tAsv vtbg rov 

'ov Ivdyti xadug 

rrai ^ri p/ aurov* 

I uthf Tov dv^^fiJcrou 
'dor as- xaXhvfjvavrfj 

peculiar to Matt. 
hovTtav di avTuv 
6 ^Ifitfovi riv a^rov 
\.oyriaag IxXafftv xai 
roTg fia^fiTuTg xai 
.ceCsrs ^dyen' 
<m¥ rh (fSffid /Aov, 

^a^iarfjffag sdot}xs¥ 


^ aurov Tavng' 

Mark XIV. 17. 

" Kai b-^iag yt¥Ofii¥fig 

6f%fra/ fi6Td Tbi¥ dutdixa, 

^^ Ka) a¥ax6i/iS¥U¥ auru¥ 

xai U&i6¥Tm 

%fin¥ 'Iijtfouf 

* Afi^¥ Xsyta vfii¥ on 

6 h9toitv fitr sfiov, 

" "H^ga^ro XvrtTtf&ai 

xai Xiyitv aur^ 

itg xard %lg' 

Mfin iyoj ; 

xai aXXo; M^r/ iy(a ; 

** *0 38 (a'3rox^i9sig) t7^s¥ 

avToTg Elg ix tSiv dttidsxa, 

i,(iZa'jrr6fi6¥og fitr tfiov 

tig rh r^vZXiov 

** 'On 6 iM¥ vihg rov 
d¥&^ui'rov V tray 11 xa&oi/g 
ysy^aTras iri^i ahroZ' 
ovai di rf> dv^^cucr^ ixi/v^ 
di* ov 6 uihg rov d¥i9^uivov 
'jra^ahiborar xa\h¥ avrf 
ti o'jx iyi¥v^$fi 
avd^ut^og sxiivog, \ 

" Kai i(S&to¥rm avru}v 
XaCciiv agro¥ {h ^Ir^govg) 
iv\oyr^6ag lx\a(Si¥ xai 
ih(iiXi¥ avToTg xai 
iliriv AaCcrf ( payers )• 
rovro scn¥ rh aSi/id fiov. 

I Luke XXIL 14. 

, ^* Kai Srs lymro jj fiSffa, 

I dvi'jrs^¥ xai o/ dvotrroXoi 

I ffv¥ avrfi, 

j 15-18 peculiar to Luke, 

** Kai XaQ^¥ <irorri^ib¥ 

tvy^a^Ktrriaag lh(axi¥ 


xai WtO¥ i^ avrov Tavn;, 

** Kai tl'Tfv avroTg 

See V. 21. 

See V. 22. 

" Kai XaCcin' a^ro» 
ivyaf^Ktrricai IxXtttfEv xai 
ihoixw avroTg 

Tovr6 i(fn¥ rh ffu/UM fiov rb 
uTf0 v/^6!t¥ di56fii¥0¥' rovro 
iroifTn tigrrivi/i^¥d¥dfi¥fjfftK 
** Kai rh 'Xorri^io¥ itffavTbfi 
fierd rh dn^mfj^a/, 


Digitized by 






The Last Supper. 

Matthew XXVL 20. 

** Now, when the even was 
come, he sat down with 
the twelve. 
■* And as they 
did eat, he said, Yerily 
I say unto you, That one of 

shall betray me. 
•• And they were exceed- 
ing sorrowful, and began 
every one of them to say 
onto him, Lord, is it I ? 

** And he answered & said. 

He that dippeih his hand 
with me in the dish, 
the same shall betray me. 
•* The Son of man 
goeth as it is written of 
him: but woe unto that man 
by whom the Son of man is 
betrayed! it had been good 
for that man if he had 
not been bom. 

25 peculiar to Matt. 
■• And as they were eating, 
Jesus took bread, 
and blessed it, and 
brake it, and gave it to 
the disciples, and said. 
Take, eat: this is my body. 

'^ And he took the cup, and 

gave thanks. 

and gave it to them, 
saying. Drink ye all of it : 

Mark XIV. 17. 

^^ And in the evening 

he Cometh with 

the twelve. 

^® And as they sat and 

did eat, Jesus said, Verily 

I say unto you, One of 

you which eat^th with me 

shall betray me. 

*• And they began to be 

sorrowful, and 

to say unto him one by one. 

Is it I? 

and another said, Is it I ? 

"^ And he answered & said 

unto them, It is one of the 

twelve, that dippeth 

with me in the dish. 

^ The Son of man indeed 
goeth, as it is written of 
him : but woe to that man 
by whom the Son of man is 
betrayed I good were it 
for that man if he had 
never been bom. 

*' And as they did eat, 

Jesus took bread, 

and blessed it, and 

brake it, and gave to 

them, and said, 

Take, eat : this is my body. 

** And he took the cup, and, 

when he had given thanks, 
he gave it to them : and 
they all drank of it. 
** And he said unto them, 

Luke XXH. 14. 

^* And when the hour was 
come, he sat down, and 
the twelve apostles with hint 
15-18 peculiar to Luke. 

See V. 21. 

See V. 22. 

*• And he took bread, 
and gave thanks, and 
brake it, and gave unto 
them, sa}nng. 
This is my body, which is 
given for you : this do 
in remembrance of me. 
^ Likewise also the cup 
afler supper, 

(See V. 17.) 


Digitized by 




Matthew XXVL 28. 

TS^i ToXXwv tx^vv^Sfitvov 

■• Atyia di vfjjv on 
ov fifj leiu M a^ri ix tovtov 
rov ytvTifiaroi rni &/imXov 
tug Trii ifii^ai txtivti; Srav 
avrh ^ivu (liS vfiuv xaifhviv 
TJj ^affiXiiCf rod Tar^o; fiov. 

Mark XIV. 24. 

ToDro i(fTiv r6 aTjiid /lov 
fJii {xai¥fii) bia&riXTii rh 

gx^\jv¥6fitvo¥ virt^ croXXfiUv. 

•* *Ajii^v \iyu vfiTv Sn 

ovxiri ou fi^ via ix 

ToZ ytvTifiarog rv^g &fi*vi\o\i 

avTh Vivu xaivhv iv 
rp fiatfiXsicf tov 0soD. 
•• Ka/ v/ivfiifafrtg i^fj'K^ov 
$ig rh 0^0; ruv iXaiStv, 

Luke XXII. 19. 

rovro rh flror^^/oi' 

jj xaivii dia^fixri 

h rf) alfJMri fiov, rh 


Jrsus Foretells the Denl\l or Pet>:r. 

•^ Ton \iyti avroTg 
h *lfi(fovg Udvng vfitTg 
cxavda>jff$7i6fah iv ifiot iv 
rji vuxri ravrp* yiy^avras 
yd^ Uard^a/ rhv '^rotfiiva^ 

xai diaoxo^via&Tjffovrai 

rd cr^^Cara r?; 'iroifi^vfig, 

*■ Mtrd II rh iyt^&nvai 

fit cr^oa^M x/fMLi iig rr^v 


^ *Amx^tHk ^« » litr^oi 

tlmv awrff E/ irdvrtg 

6xavbaki6&n<fovrai iv (soiy 

iyu ovdi'jrori oxavdaXiff^ri' 


•* "E^fl avrf 6 'lijtfoD; 

'Afiiiv Xiyw 601 on 

iv ravrri rfi vuxri T^h 

dXsxro^a ^uv^trai 

r^ig dwa^vfifffi fit. 

" Aiyti avrfj 6 Usr^og 

Koiv difi fJLi 

^ Kai Xiyti ahroTg 
4t *Iij(roD^ In vdvrtg 
ffxavda\iff$riffS6$i, (ivifioi iv 
rfi wxri ra{jrfi)onyiy^av-' 
rat Uard^ca rhv 'iroi/iiva^ 
xai rd v^6^ara 

*• * AXXc^ fitrd rh iyf^^rivai 

fii ir^od^ca ifiag %ig rijv 


•• *0 h\ liir^og 

if>ri aurf; E/ xai vdvrtg 


dXX* oux iyd, 

^ KaiXiytiahrifio^ln^oZg 

* A/a.ij> Xey« aoi on ffv <ffi/ii,s^ov 

raurfi rji wxri T^iv 

ri dig dXtxro^a fojvfiffai 

r^igfi6 dva^vTjCfi, 

'* *0 ^ ix'jrt^ieccag iXdXti 

*Edv fit dtfi 

Digitized by 




Matthew XXVI. 28. 

Mark XIV. 24. 

Luke XXH. 20. 

this 18 my blood 

This is my blood 

This cup is the 

of the new testament, 

of the new testament, 

new testament in my blood, 

which is shed for many 

which is shed for many. 

which is shed for you. 

for the remission of sins. 

*• But I say unto you, 

*• Verily I say unto you. 

Seev. 18. 

I will not drink henceforth 

I will drink no more 

of this fruit of the vine, 

of the fruit of the vine. 

until that day when 

until that day that 

I drink it new with you 

I drink it new 

in my Father's kingdom. 

in the kingdom of God. 

•* And when they had sung 

^ And when they had sung 

an h}'mn, they went out 

an h}Tnn, they went out 

into the mount of Olives. 

into the mount of Olives. 

Jbsus Foretells the Denial of Peter. 

'^ Then saith Jesus unto 

them. All ye shall be 

offended because of me 

this night : for it b written, 

I will smite tlie 

Shepherd, and the sheep 

of the flock 

shall be scattered abroad. 

^ But after I am risen 

again, I will go before you 

into Galilee. 

" Peter answered and said 

unto him, Though all men 

shall be oflended because 

of thee, yet will I never 

be offended. 

^ Jesus said unto him, 

Verily I say unto thee. 


this night, before the cock 

crow, thou shalt 

deny me thrice. 

•• Peter said unto him. 

Though I should 

^ And Jesus saith unto 
them. All ye shall be 
offended because of me 
this night : for it is written, 
I will smite the 
Shepherd, and the sheep 

shall be scattered. 

^ But after that I am risen, 

I will go before you 

into Galilee. 

" But Peter said 

unto him. Although all 

shall be offended, 

yet will not I. 

^ And Jesus saith unto him. 
Verily I say unto thee. 
That this day, even in 
this night, before the cock 
crow twice, thou shalt 
deny me thrice. 
" But he spake the more 
vehemently. If 1 should 

Digitized by 



Matthew XXVI. 35. 

ov fJLri ffs d'xa^vricfo/iai, 
0/ fLa&rirai il^ov. 


AUrk XIV. 31. 

ou fiTi fft d'Taovriffofxat. 
'flff'xvrug dh xai ^dvrsg 


Christ's Agony in the Garden of Getiisemane. 

•® Ton i^'Xtrai jiisr^ avruv 
^Ifitfovg i!g "xu^iov 
Xsyojufvov Ttifffi/MavsTf 
xai Xeyti roTg fiahiraTi 
Ka&isart ahroZ iuti av 
deTiX^Mv ixsT T^onv^ca/iat. 
^ Ka/ 'fra^aXaQuv rhv 
nir^ov xai rovg 
duo vhvi ZiQtdaiOU 

\\j'jnT6&ai xai dhvifionh. 
*• Tors "Ksyii auroTg 
Tlt^fkuvog i<frivfi '^v^ri /tiov 
tug '^avdrov fiihan Sih 
xai y^iiyo^tTrt fAsr ifiov, 
•• Kai ^^os\6d)v fiix^hv 
i'S'ifftif M 'TgoacaTov avrov 
^§otft\j^6/JLfvog xai Xsym 
Ilars^, 1/ hMvar6v hnv. 


dni sfiotj rh 'jrorTjP/ov rovro* 

w\^v ovx ojg iyv) SIXw 

aXX* i)i ch, 

^ Kai gf%«ra/ 

^^hs Tovi fia$rirds 

xai 6v»t(fxsi avroui xatf« 

sudovrag, xai Xsyn 

rf> Ilsr^u Ourojg 

ovx itr^vtrars /itav di^av 

y^ryyo^T^ffai /mr sfAOv ; 

** T^fiyootTr$ xai ^^otf- 

tv^io&t ha fi,^ tiasX&firs 

■* Kai l^yovrat 

05 rh o¥ojtia rs6<fi^fi,aviT, 
xai Xiyti roT; ju^adriraTi 
auTOv Ka9iffaTS (Ibi tug 

^ Kai 'jra^aXafjLQdw rh¥ 
nlr^ov xai 

*ldx(i)Qov xai *Iciidv¥fi¥ 
ILiT avrov, xai ijo^aro 
ix&afiQsTff&ai xai ddrjfiovtTv, 
®* Kai Xsyei avroT; 
Hi^tXvJTog hrtv ?} -nJ/u^^ fJi>ov 
eug ^amrow (liivari Jiht 
xai y^ryyo^uTi. 
^ Kai *jr^QiX&ojv fitxfov 
iTi'jmv M Trig y^iy xa/ 

ha It dwarSv hriv 
':ra^sX&ri a-r* aCroD rj w^a, 
3« Kai sXsyiv * A^Qd 

6 Ilar^^, cravra dward ffor 

Th 'jroTTioiov rovTO d'^r tfioZ' 
dXX* ov Ti syat ^eXu 
dXXd Tt cb, 
^^ Kai i^x^rat 

xai tu^iffxii avrovg xa^- 

svdovrag, xai Xiyn 

r(p IlirP(fj 2i/iiuv, xa^sudsig ; 

oux Isynjdag (Miav u^av 

y^r^yoondai ; 

^ T^riyoPiTn xai irfioff- 

tu^sff^t ha /i^ sX^jjrf 

Digitized by 




Matthew XXVL 36. 

die with thee, yet will I not 

deny thee. 

Likewise also Mid all the 


Mark XTV. 31. 

die with thee, I will not 
deny thee in any wise. 
Likewise also said 
they all. 


Christ's Aoony in the Garden of Gsthsemaitb. 

** Then cometh Jesus with 
them unto a place 
called Gethsemane, and 
saith unto the disciples, 
Sit ye here, while I go 
and pray yonder. 
^ And he took with him 
Peter and the two sons 
of Zebedee, and began to be 
sorrowful and 
very heavy. 

^ Then saith he unto them, 
My soul is exceeding sor- 
rowful, even unto death : 
tarry ye here, and watch 
with me. ** And he went 
a little farther, 
and fell on his face, 
and prayedy saying, O my 
Father, if it &e possible, 

let this cup pass from me : 
nevertheless not as I 
will, but as thou wilt. 
*^ And he cometh 
unto the disciples, & findeth 
them asleep, and saith 
unto Peter, 
What I could ye not 
watch with me one hour ? 
" Watch and pray, that 
ye enter not into tempta* 

•" And they came 
to a place which was 
named Gethsemane : and 
he saith to his disciples. 
Sit ye here, 
while I shall pray. 
^ And he taketh with him 
Peter, and James,and John, 
and began to be 
sore amazed, and to be 
very heavy ; 

^ And saith unto them. 
My soul is exceeding sor- 
rowful unto death : 
tarry ye here, and watch. 
** And he went forward 
a little, 

and fell on the ground, 
and prayed that, 
if it were possible, the 
hour might pass from him. 
•• And he said, Abba, 
Father, all things are pos- 
sible unto thee ; take 
away this cup from me : 
nevertheless not what I 
will, but what thou wilt. 
*^ And he cometh, 
and findeth 

them sleeping, and saith 
unto Peter, Simon, sleepest 
thou ? couldest not thou 
watch one hour? 
•• Watch ye, and pray, lest 
ye enter bto tempta- 

Digitized by 




Matthew XXVI. 41. 
tig 'jni^a^fi6v* 

*■ ndXiv fx dsvri^ow 

Xiyuv ndn^ fiov ti o& 
ivvaras roDro xa^sX&sTt 
idv fiii aurh TtUj 

^ Ka^ Mity 4riaXiv sS^ti' 
axiToxji xaMdo¥Tag' 

*• Kai d^ig avroog ird>j¥ 

d^%\&it¥ flrgoinju^aro rhv 

abrh¥ XSyov ttTutv, 

** Ton e^^ircu 'r^hg rovg 


xai Xiyn auroTg KaMdtrt 

Xm7^v xai dmTaUff^v 

idov tiyytxi^ fi «^a xai 

i vthg rov ocv^^o^tdu 
'X'a^adidorai tig ;^«^af 

*• *Eyii^tffdt dyufitr Idov 
nyytxtv 6 ^a^adidoug fiu 

Mark XIV. 88. 

ilg 'S'it^afffi6v* 
rh fiiv ^vtvfia ^^6&u/iO¥y 
ij di ado^ dff^tv^g, 
•• Ka/ 'jrdXif 

roy ahrhv "Koyw f/Vcuy, 

avToug xa6ndovrag' 
fffav yd^ ot o^&aKfitl avrottv 
xaTaZa^vvCfitvot^ xal ovx 
jjdi/cav ri d'xox^i&taan 

See V. 39. 
** KaJ t^^trou rb r^irov 

xal TJyei avroTg KaMdtn 

Xoitrhv xai dvctiravtcf^f 

dirs^sr ^\hv fi w^a, 

Idov 'xa^adidoroLi 

6 v/hg rov dv^ut'Tov 

ilg rdg ;^«/Jag rwr 


^ *Eyst^sffh ay(i)fi$v Idov 

voL^adtdovg f^s fjyytxtK 

Luke XXIL 47. 


Jesus is Betratkd. 

^ Kal in avrov 

XaXovvrog, Idov 


ilg ra;v duidixa fjX^tVy xai 

fLir avrov o;^Xo^ flroXvf 

fLird fj*o.yjxt^<a)f xai ^uXwv 

d^h tZv d^^n^iojv xai 

w^its^vr'i^w rov "kaov, 

^ *0 di ^a^adtdovg aMv 

** Kal iv&vg in avrov 
XaXouvro^ ira^ayivirai 
*Iovdag 6 ^Iffxa^iurrigy 
ilg <jjv ruv dwdixa, xai 
fiir avrov ox,Xog (flroX;)^) 
fiird fj*ayai^m xai ^vXtav 
^a^d ruv d^^tt^soitv xai 
ruv yoa/i/iariOii¥ xai 
ruv v^tffZvri^ojv, 
^ Aidutxii dt i ira^adido^g 

^ "En avrov 
XaXovvrog^ Idov o;^Xo;, xai 
6 "KtySfjiif og ^lovdag 
ilg rm du)dixa 

Digitized by 




Matthew XXVI. 41. 

tion : the spirit indeed is 
vnlling, but the flesh is weak. 
*• He went away again 
the second time, and prayed, 
saying, O my Father, 
if this cup may not pass 
away from me, except I 
drink it, thy will be done. 
** And he came and 
found them asleep again : 
for their eyes were heavy. 

** And he left them, and 
went away again, and 
prayed the third time, 
saying the same words. 
^ Then cometh ho to his 
disciples, and saith unto 
them, Sleep on now, and 
take your rest : behold, 
the hour is at hand^ 
and the Son of man is 
betrayed into the hands 
of sinners. 

*• Rise, let us be going : 
behold, he is at hand that 
doik betray me. 

Mark XIV. 38. 

tion : the spirit truly is 

ready, but the flesh is weak. 

*• And again he went away, 

and prayed, 

and spake 

the same words. 

*• And when he returned, he 
found them asleep again : 
for their eyes were heavy ; 
neither wist they what 
to answer him. 

See ▼. 89. 

*^ And he cometh the third 
time, and saith unto 
them. Sleep on now, and 
take your rest : it is 
enough, the hour is come ; 
behold, the Son of man is 
betrayed into the hands 
of sinners. 

** Rise up, let us go ; 
lo, he that 
betrayeth me 
is at hand. 

Luke XXIL 47. 


*» And while 
he yet spake, 

lo, Judas, one of the 
twelve, came, and with him 
a great multitude with 
swords and staves, from 
the chief priests and 
elders of the people. 
*• Now he that betrayed 

Je8US is Betrayed. 

^ And immediately, while 
he yet spake, 

cometh Judas, one of the 
twelve, and with him 
a great multitude with 
swords and staves, from 
the chief priests, and the 
scribes, and the elders. 
^ And he that betrayed 

« And whfle 

ye yet spake, behold a 

multitude, and he that was 

called Judas, one of the 


Digitized by 



XXVI. 48. 

Mark XIV. 44. 

LuKK XXU. 47. 


avrhv cxt^fftitiov auro/j 

/Xjjtfw, auro; 

yAyojv ov av ^/X^troi, aurSf 

in avrof. 

isTir xparjjtfarf axtrhv 
xai drrdyiTi dapaXutg, 


** Ka/ iXtfwv fjtfy; 

c^ojjp^^sro aurouf. 

* IritroZ ' 

TootfOJktv avrf) 

xa/ ^yy/(rfy r^ 'IjjtroD 


Xh/it 'PaZZi, 'PaZZi, 

rrsv a-jTOK 

xa/ xartftXfictv auTov' 

pXriffat ajro'y. 

.D; iZcrii' ai»r^ 

ca&fc/ ; 

fTtg gcTjCaXoi^ 

*• O/ de iflTfCaXoy 

48-49 peculiar to Luke. 

r/ r^y 'ItjctoDv 

rdg yjT^oi'i ahrQj 

y aOr^f. 

Xftl ixodrriffa¥ auroV 

T^vfitra *Ijj- 

*' Elg 6s ruv 'JtaoKSTr^KCrm 

« Ka/ 

jy ;^fi/^a dflTf (T- 


p^ai^av auroD, 

rriv fid^aspuf 


ivdra^i¥ tig rig i^ auruv 

; &sx'spic^i 

rhv iovXov roD d^^n^iu; 

rou do')(ii^iuig Th¥ douXov 

"j rh UT/ov, 

xai d^iTXiv avTov rh «ra- 

xai d^iTXiv rh olg auroD 

liar to Matt. 


rh di^i6¥. 

Tf, U^Cf 

*• Ka/ acox^/tfg/; 

51 peculiar to Luke. 


*Iij(roD; gf-a-iy 

•■ E7crfy ds 'iriffovg 


'T^hg ro-jg Ta^ayivojj^iyovg 
i'ff ahrhv d^yjioiTg xai 
(fr^artiyovg roD /ifoD xai 

)v s^TjX^an 

*fl; jVi XTjtrrjjv i^riXktn 

*ng l^i X>j<rr^y iJiA)j?vytfari 

uv xa/ ^vXuv 

/lird jiLay^atPc^v xa! ^vXcav 

yctsrcc fia^at^uy xai ^vXur 

*• Ka^* yj/xhav 

^ Ka^ fl/is^av 

fj/ji^riv T^hg y/j,di 

ovrog iLo-j fni* vfiuv 


£¥ Tp Uoifj 

$¥ ru) ti^^ 


dtddffxuv^ xa/ ovx ixoanTn 

o'jx s^inhan rdg %s/3af 


i^* e/jLg, *AXXd avrri i//x«v 

\.ov yiyoviv tva 

*AXk ha 

effriv fi upa xai i} i^ovaia 

t yoa^di Tuv 

^XfiPCD^ufftv at yoafat. 

roZ axorovg. 

In 01 fJLa^rirai 

«> Ka; 


" Ka/ t7g Tig ¥tavi(fxog 
(rv¥riXoXo'j&ii avrfi crs^/CfC- 
XfifiS¥og aivdova srri yy/tvoD, 
xai xoarovfftv auTov* 
** 'O 5« xaTaXt*ru)¥ r^v 
6ivh6va yv,(Ji,¥hg t^vytv 
d'j aWm, 

Digitized by 




Matthew XXVI. 48. 

bim gave them a sign, 
8a}'ing, Whomsoever 
I shall kiss, that same 
is he : hold him fust, 

*• And forthwith 
he cawe 

to Jesus, and said, Hail, 
Master ; and kissed him. 
^ And Jesus said unto him, 
Friend, wherefore art thou 

Then came they and laid 
hands on Jesus, & took him. 
^^ And, behold, one of them 
which were with Jesus 
stretched out his hand, and 
drew his sword, and 
struck a servant of the 
high priest, and smote off 
bis ear. 

52>54 peculiar to Matt. 
^ In that same hour 
said Jesus 
to the multitudes, 

Are ye come out, as against 
a thief, with swords and 
staves for to take me ? 
I sat daily with 
you teaching in the temple, 
and ye laid no bold on me. 

^ But all this was done, 
that the scriptures of the 
prophets might be fulfilled. 
Then nil the disciples 
forsook him, and fled. 

Mauk XIV. 44. 

him had given them a token, 
saying, Whomsoever 
I shall kiss, that same 
is he ; take him, and 
lead him away safely. 
^ And as soon as he was 
come, he goeth straightway 
to bim, and saith. Master, 
Master ; and kissed him. 

*• And^thcy laid theur 
hands on him, and took him. 
*' And one of them 
that stood by 

drew a sword, and 
smote a servant of the 
high priest, and cut off 
his car. 

*» And 

Jesus answered and said 

unto them. 

Are ye come out, as against 
a thief, with swords and with 
staves, to take me ? 
*• I was daily with 
you in the temple teaching, 
and ye took me not : 

but the scriptures 
must be itilfilled. 
^ And they all 
forsook him, and fled. 
** And there followed him 
a certain youngman, having 
a linen cloth cast about his 
naked body; and the young 
men laid hold on him : 
"And he lefl the linen cloth, 
and fled from them naked. 

Luke XXH. 47. 

went before them, and drew 
near unto Jesus, 
to kiss him. 

48-49 peculiar to Luke. 

^ And one of them 

smote a servant of the 
high priest, and cut off 
his right ear. 

51 peculiar to Luke. 

•■ Then Jesus said 

unto the chief priests, and 

captains of the temple, and 

the elders, which were 

come to him, 

Be ye cotnc out, as against 

a thief, with swords and 

staves ? 

** When I was daily with 

you in the temple, 

ye stretched forlh no hands 

against me : but this is 

your hour, and the power 

of darkness. 

Digitized by 




Christ taken before the High Priest. 

Matthew XXVL 57. 
'^ O/ Ss x^arr^^avrtg 

^ou 0/ y^a/i/ianTg xai 

TiKoXovdit avr^ Airh fiaxpo- 
hv tug TTii ah\rii 

xai ihOJojv i6Uf 
ixddriro fitrd rojv 
v^TjoiTuv thih rh TiKog, 

*• O/ ^6 af;^/i^f/i? (xa/ 
0/ 'T^tffCvrt^oi) xai 

xard Tov 'ijjffoD, 
o^utg avrhv ^ayarwffoutf/v, 
•^ Kai ov^ il^ov 'jroWZv 

'Tffrt^ov dh ^^O6i\06¥rtg 

•* El^ov 

OvTog t<p^ Alfvaf/^i 
xaraXvffat rbv ¥ahv 
TOV Qiou xai 
lid r^iuv rifiiPojv 


•* Kai dvaffrdg 6 d^^ff^iug 

Mark XIV. 53. 

*• Kai dTTiyayovrhv *Iri(fovv 
T^hg rhv d^^n^ia, 
xai iTuve^^ovrai alrf 
'S'dvrtg 0/ d^^n^iTg 
xai 0/ ^^f^urf^o/ 
xai 01 ypafifiartTg. 

** Kai 6 Uer^og 

d^h fiax^CQiv tiXoXov^riffsv 
avrtp ecog sffu iig r^v avX^v 
rov d^^it^ieag, xai 

fiv <t\yyxa6ri{itvog fitrd rm 
birriOiTbiv xai ^s^fiajvo/xivog 
T^hg rb f)ojg. 
*• O/ di d^yji^fTg xai 

oKof rb <f\jvihoto¥ ll^riTOVV 

xard roD 'IjjCoD fia^rv^iay 
tig rb ^avaruiffai avrov^ 
xai ov^ rjZgiffxov 
•• UoWoi yd^ i-^ivdofia^ 
rvpovv xar aOroD, xai laai 
a] fiagrv^iai ovx ^ffav, 

^^ Kai rmg dva^ravng 

S'^ivdo/j:,a^rv^$uv xar avrov 


*® 'On TjfitTg fixouffafitv 

avrov Xsyovrog Ert iyta 

xaraXvffca rbv vabv rovrov 

rbv xsi§o^otriro¥ xai 

did r^tojv rifit^Stv 

dXXov d^stPO^Oifirov 


*• Kai ovds ovrug 7ffri riv 

fj fjLaPTVoia avrSfV. 

^ Kai dvaffrdg b d^^ts^tvg 

fig fii609 

Luke XXII. 54. 

•* 2uXXaCoyr8j hi avrbv 

^yayov xai tl^riyayov 

tig T^v olxsav rov d^^if^sojg* 

6 d\ Uir^og 
rixoXovdii iiaxiS&tu 

Digitized by 




Christ takjcn before the Hiuu Pkiest^ 

MxTTHiw XXVI. 57. 

^And they that had laid hold 
on Jesus led him away to 

Caiaphas the high priest, 
where the scribes and the 
^ders were assembled. 

^ But Feter /olbwed him 
afar off unto the 
high priesf s palace, & went 
an,andsaf tr»lA the servants, 
to see the end. 

*• iVoirthe chief priests, and 
elders, and all the council, 
sought false witness 
against Jesus, to put him 
to death ; 

•• But foumd no«e : 
yea, though many fidse 
witnesses came, 
yet found they none. 

At the last came two 

false witnesses, 

•* And said. 

This fellow said, I am able 

to destroy the temple 

of God, and to 

build it in three days. 

^ And the Ingh priest 
iirose, and 

Mabk XIV. 53. 

** And they led Jesus away 

to the high priest : and 

with him were assembled 
all the chief priests, and 
the elders, and the scribes. 
** And Peter followed him 
afar off, even into the 
palace of the high priest : 
and he sat with the servants, 
and warmed himself at 
the fire. 

^ And the chief priests 
and all the council 
sought for witness 
against Jesus, to put him 
to death ; 
and found none. 
•• For many bare false 
witness against him ; 
but their witness agreed 
not together. 

•* And there arose certain^ 
and bare false witness 
against him, saying, 
*• We heard him say, I will 
destroy this temple that is 
made with hands, and within 
three days I will build an- 
other made without hands. 
*• But neither so did their 
witness agree together. 
*^ And the high priest 
stood up in th^ midst, and 

Luke XXII. 54. 

«* Then took they 
him, and led him, 
and brought him into 
the high priests house. 

And Fetcr /oUowed 
afar off. 

Digitized by 




Matthew XXVL 62. 

fZroi ^ou xarafMi^^Zatf ; 

tJ^jTiv aurfi 

*E^o^x/^w ffi xareb roD 0«oD 
roD ^Sivrog, ha tifiTv il'Xjig 
sJ ffu tJ 6 X^icrhg 6 vtbg 


•* Asyi/ aurf 6 'IijtfoDff 
2u iJ^ag' vXiiv Xsyu v/iT¥, 

rhv vtbv rov M^ia^ou 
Ka6rifiivo¥ sx di^iuv 
rr^i duvd/isug 
xai iP^ofisvov M ru9 

•* Tori 6 df;^/6f f utf ^/<^|'J^sy 
rce tfidrta avrov Xiym 
ri in %^i/av 8;^o,aiK 

i;%ou(rarf ri^v fiXaffftifilav, 
•« T/ uAt/i' 3ox*r; 
0/ df dvoxot^ivrtg tJiro9 
*Ei'o;^oj dayarou i tfr/i'. 
"^ ToVf 

hs'irrvffav tig rh 'jr^6ioiirof 

xa/ exoXdfi(fav aMf^ 

•® Aiyovreg H^ofrinuffov 
nfLiv^ X^iffre^ rig iffri* t Ta/- 

Mark XTV. 60. 

i'Tfiourtiffiv rhv * Ijj^oDv Xsya/v 
Oux dcroxPivTi oWsv r/ 
ouro/ 0'ou xara/jka^TV^ovCiv ; 

xai oux d'Kix^ivara ohhiv, 
TidXty 6 do^ti^sifi 
iVij^wJra auroV xa/ 
Xiyti avrf 

2u (7 X^iCrhg 6 vthg 

roD suXoyijroD ; 

•• 'O ii 'iJjtfoDtf iTtik 

'Eycu tifjkij 

xai o^iffh 

rhv uthv TOV dvd^oi'S'ou 

fiX ds^iuv xa&Tj/j,svo¥ 

rr^g bvvd/i6ug 

xai i^yofiiyw fitrd ruv 

n^tXuv roD oifoavov, 

^ 'O d'i do^iioeug dta^hrj^" 

ag TQxtg ^truvagavTOv Xiyst 

T/ sri x,^iia¥ t^ofity 

fiaPT'jouv ; 

•* Hxovffan rrjg jSXatfpij- 

/liag* ri bfih faivtrai ; 

0/ di ^dvng xarix^ivav 

aurhv m^ov thai ^amrov, 

•* Kai fj^^avro rmg 

s/i'XTvsiv aur(p 

xai ^t^ixaXvimiv rh ^^66" 

U'Tov avrov 

xai xoXafi^iiv avrhv xai 

Xeysiv avrf H^ofririvaov, 

xai ci vTmoirai ^airifffiactv 
aurhv IXaCov. 


Digitized by 




Matthew XXVI. 62. 

said unto him, 
Answerest thou nothing t 
"what is it which these 
witness against thee ? 
^ But Jesas held his peace. 

And the high priest 

answered and said 

onto him, I adjore thee 

by the living God, that 

thoQ tell us 

whether thou be the Christ, 

the Son of God. 

^ Jesus saith unto him, 

Thoo hast said : 

nevertheless I say unto you, 

hereafter shall ye see 

the Son of man sitting on 

the right hand of power, 

and coming tn the clouds 

of heaven. 

*^ Then the high priest 

rent his clothes^ saying, 

He hath spoken blasphemy; 

what farther need hate we 

of witnesses? behold, now 

ye have heard his 


•• What ^inJfcye? 

They answered and said, 

He is guilty of death. 

^ Then did they 

spit in his fisu^ and 

buffeted him ; 

and others 
smote him with the 
palms of their hands, 
•• Saying, Prophesy unto 
us, thou Christ, Who is be 
that smote thee ? 

Makk XIV: 60. 

asked Jesus, saying, 
Answerest thou nothing ? 
what is it which these 
witness against thee ? 
*^ But he held his peace, 
and answered nothing. 
Again, the high priest 
asked him, and said 
unto him, 

Art thou the Christ, 
the Son of the Blessed ? 
•" And Jesus said, 
I am : 

And ye shall see 

the Son of man sitting on 

the right hand of power, 

and coming in the clouds 

of heaven. 

•• Then the high priest 

rent his clothes, and saith. 

What need we any further 


•* Ye have heard the 

blasphemy : 

what think ye ? And 

they all condemned him 

to be guilty of death. 

** And some began to 

spit on him, and 

to cover his face, and 

to bufiet him, and 

to say unto him, Prophesy : 

and the servants 

did strike him with the 

palms of their hands. 


Digitized by 





Matthew XXVL 69. 

6sv avrf fiJa ff'a/d/Vxi} 

Xsynvffa Kai ffv 

ficQa fisrSc 

'ijjtfoG Tou TakiXatou, 

^^ *0 ds ^^vriaaro 

tfi'jr^oadsv 'ardvruv Xiycav 

Oux o78a 

ri Xiytig, 

^^ ^E^iXdovra dl aitrhv 

%}g rh cruXaJfa, 

iTdiv avrhv aXXjj 

xai Xiyit avroTg ixiT 

xai olrog 

jjv fisrd 'IjjtfoD roij Na<^w- 

^* Ka/ ^aX/v rj^vfjffaro 
(liTOt, o^KOV or/ 
oux oJdcc rhv avd^tanrov. 
^^ Mgreb fitx^hv ds ^^otfiX- 
66vrsi 0/ sffruTif 

'AXjj^w; xa/ (TV 
s^ avrSfV sT' 

xai ydo ri XaXid ffov 
bijXov ffs nroift 
^* ToVs ni^aro xara^sfia- 
r/^s/y xat hfLvhtiv^ 8ti 
oux oTda rhv av^^OKTov* 

The Denial of Peteb. 

Mark XIV. 66. 

•• Kal ovrog rou Ilfr^ou 
xdreu sv rfj avXp i^^frat 
fiia ruv ^cubiffxuv 

•' Ka/ idovffa rhv Uir^ov 
(See V. 66.) 

e/iQXs^affa alrfi 
Xtyst Kal oit 

fiird ToZ Na^a^jjyou Jjtr^a 
roZ *Ijj(roD. 


Ourt oJda ovts Mtsrafiai 

(fv rt Xsyitg* 

xai i^7^X&iv i^ca 

t/f rh cr^oauX/ov, 

xai dXiXTu^ ifpwn^iv, 

*• Ka/ ^ 'Xaihi^Xfi tboZca 

a\)Thv ^^^aro Xsyuv 

roTg <ira^i6Toi)6iv Srt curog 

ij avT&fv Isriv, 

'^ *0 bi 'rd'ktv Ti^nTro. 

Kai fisrd fitxoh crdXiv 

0/ nra^ioruTtg 

iXiyov r{5 11 er^^ 


J§ aurwv gf* 

xa/ ya^ TaX/XaTb^ s7. 

(Ka/ J7 XaX/a tfou 


^^ '0^8 ^f^aro dvahfia" 

r/^i/v xa/ ^^vuva/ 5r/ 

oux o/da r^y av^^&iTov 

rourov of Xsysrt. 

Luke XXIL 65. 

** XIs^/a-vj/aiTMy di tu^ if 
/tg(r(^ r?f auX?j xa/ tfuy- 
sxd&riro 6 Hsr^og 
/j^iffog auTuv, 

*• 'I^outfot bt aurht 
cratbhxri ng 
xa&rjfiivov cr^hg rh f «tf 
xai drsv/ffaffa aurCj 
eJ'Tiv Kai ovTog 
ffvv a\JT(jj ^v, 

" *0 be jj^wjtfaro ai'rir 


Oux oJba ai/rov^ ylvat, 

*^ Kai fAsrSt, P^a^y 

srs^og iboj¥ 
avTbv i(pn 
Kai <fv 
J§ auruv tJ, 

*0 bi Hir ^og Ipn 

" Avd^u'jrt, ovx tifiL 
*• Kai bfaffrdtfrig uffsi 
oj^ag fiiag oKKctg rig 
biKT^voiZjiro Xgyftiv 
'Eflr* dXrjhtag xai ovrog 
fitT abrov ijr 
xai yd^ TaXtXaTog strrtK 

^ ET^svbi 6 nir§og''Av&^ea- 

oux olba 

Digitized by 





The Denial op Peter. 

Matthew XXVI. 69. 

•• Now Peter sat 
withoQt in the palace : and 
a damsel came unto him, 

saying, Thou also 

wast with Jesus of Galilee. 

*® But he denied before 

them all, saying, I know 


what thou sayest. 

*^ And when he was gone 

out into the porch^ 

another maid saw him, 

and said 

unto them that were there. 

This fellow was also 

with Jesus of Nazareth. 

*■ And again he 

denied with an oath, 

I do not know the man. 


after a irhile 

came unto him 

they that stood hy^ 

and said to Peter, 

Surely thou also art 

one of them ; for 

thy speech bewrayeth thee. 
'* Then began he to curse 
and to swear, saying, I 
know not the man. 

Mark XIV. 66. 

•• And as Peter was 

beneath in the palace, there 

Cometh one of the maids 

of the high priest : 

*^ And when she saw Peter 

warming himself, 

she looked upon him, 

and said, And thou also 

wast with Jesus ofNazareth. 

•• But he denied, 

saying, I know not, 

neither understand I 

what thou sayest. 

And he went 

out into the porch ; 

and the cock crew. 

** And a maid saw him 

again, and began to say 

to them that stood by. 

This is 

one of them. 

»® And he 

denied it again. 


a little afler, 

they that stood by 
said again to Peter, 
Surely thou art 
one of them : for 
thou art a Galilean, and 
thy speech agree th thereto. 
^^ But he began to curse 
and to swear, saving, I 
know not this man 
of whom ye speak. 

Luke XXII. 65. 

** And when they had 
kindled a fire in the 
midst of the hall, and 
were set down together, 
Peter sat down among them. 

*• But a certain maid 

beheld him 

as he sat by the fire, and 

earnestly looked upon him, 

and said^ This man was also 

with him. 

*' And he denied him, 

saying, Woman, I know him 


^® And, after a little 

another saw him, 
and said. 

Thou art also 

of them. 

And Peter 

said, Man, I am not. 

*• And about 

the space of one hour after, 

another confidently 
affirmed, saying. 
Of a truth this fellow 
also was with him : for 
he is a Galilean. 

^ And Peter 
said, Man, I 
know not what thou sayest. 

Digitized by 




Matthew XXVI. 74. 

Mark XIV. 72. 

Luke XXIL CO. iWiug 

^* Ka/ fx divrs^ou 

Kai ^atayJn!J,a 
In XaXoDvro; aurou 

&ydxr(a^ ipwvjjtfip. 

dXtxrca^ f^wviiMv, 

*^ Kai CT^a^ug o xvoiog 

^* Ka/ i/j,v7i<f6ri 6 Uir^og 

xai avtfififf^Ti 6 Iltr^og 

xai v'X'ifi¥7)ff6fi 6 IlsT^g 

roD ^TifLarog 

rh gJj^aa 

rov X&/OV 

'Iflffoij ii^TiXorog 

ug tJ^tv avrtp 6 *l7}ffoug 

Tou Ku^tou^ 61^ sTtsv avrft 

En flr^/v dXiXTO^a 

In T^h akiXTo^a 

on vftv akiXTO^a 


dig fuvfj^at 

(p<avr,6ai ffri/nsocv 

xai i^iX&itv s^u 

T^ig fit a^ao^rifffi* 

^ Kai i^iXdm Igw o Uerpog 

ixXuuffiv Ttx^Sig, 

xai sTi^aXoit¥ sxXaitK 

txXaufftv c/x^i;. 


* JJooitiag d'i yiva/MtfTig 
(fvfiMXtov sXaZov 
^dvng 0/ d^^isofTg xai 
01 ^^iffCvTtooi rov Xaotj 

xard rov 'lijffoD, u^n 
^avarSiffai a-jTov, 
• Kai dri cavr ig avrhv 
d'rfiyayov xai o-aoidcaxav 
HtXdrtf) rip 7}ysjj,6vi, 

8-10 peculiar to Matt. 
*^ Kai $-:rfiPu>TTiffiv avrb¥ 
6 jjyg/xci/v Xiyuv 
lij il 6 ^aSiXivg rojv 
'lovdaicav ; 

ds 'Iriffovg tfri aurp 
2-j Xiyug. 

" Kai h rfi xarriyo^uaQou 
ahrh I'rh rojv d^^nfisov 
xai rm T^sffQvrigm 
chdiv dTix^haro. 
*■ T6rs \$yn avrf 

Olx dxovtig 


Christ before Pilate. 

XV. * Kai iv6vg 
M rh 'JTPOiti 
ffuf^QouXiov 'Totfiffavng 
01 d^^/it^iTg fiird 
ruv cr^effCuri^eav 
xai ypa/nfiarecav 
xai oXov rh ffuviiotov^ 

bri^avng rh 'I>j<roDv 
d'^rrinyxav xai ^a^iduxav 

' Kai s'fffioutrriaiy aMv 

6 XliXarog 

2y $7 6 ^a^iXsvg ratv 

^lovdatcay ; 

dk d'xroxpt^sig abrf Xiyn 

1'j Xsyug, 

^ Kai xartiySoovv 

aurou 0/ d^^tsoiTg <roXXa, 

* 'O ^$ UiXarog 

vdXtv fTri^djra avrhv Xiyuv 

Ovx dTox^hfi oif6i¥ ; 73f 

Digitized by 




MArraEW XXVI. 74. 

Mark XIV. 71. 

Luke XXII. 60. 

and immcdiatelj 

'* And the second time 

And immediately, 
while he yet spake, 

the cock crew. 

the cock crew. 

the cock crew. 

" And the Lord turned, 

and looked upon Peter : 

'^ And Peter remembered 

And Peter called to mind 

and Peter remembered 

the word of Jesus, 

the word that Jesus 

the word of the Lord, how 

Tvhich said unto him, 

said unto him. 

he had said unto him, 

Before the cock crow, 

Before the cock crow twice, 

Before the cock crow. 

thou shalt deny me thrice. 

thou shalt deny me thrice. 

thou shalt deny me thrice. 

And he went out, 


when he thought thereon. 

•* And Peter went out. 

and wq>t bitterly. 

he wept. 

and wept bitterly. 


Christ befobe Pilate. 


^ When the morning was 
come, all the chief priests 
and elders of the people 
took counsel 

against Jesus to put 
him to death. 
■ And when they had 
bound him, they led 
him awny, and delivered 
him to Pontius Pilate 
the governor. 

3-10 peculiar to Matt. 
'* The governor asked him, 
saying, Art thou the King 
of the Jews ? And Jesus 
said unto him, 
Thou sayest. 
*• And when he was 
accused of 

the chief priests and elders, 
he answered nothing. 
" Then saith Pihite 
unto him, Hearest thou not 

XV. * And straightway 
in the morning 
the chief priests 
held a consultation with 
the elders and scribes, 
and the whole council. 


bound Jesus, and carried 
him away, and delivered 
him to Pilate. 

' And Pilate asked him, 
Art thou the King 
of the Jews ? And he, 
answering, said unto him. 
Thou sayest it. 

* And the chief priests 
accused him of many things ; 

but he answered nothing. 

* And Pilate asked him 
a^^ain, saying, Answerest 
thou nothing? behold 

Digitized by 




Matthew XXVIL 13. 

d'TtXPthi ahrf v^hi oudf 

rhv riyffiSva >Jav, 
" KarSt di so^rjjy 

*• EJ^ov di rort di<ffiiov 
mVij.aoy, "KtyS/iivov 
'lfiffou9 Ba^aCC&y. 

tT^iv auToTg 
6 TltXarog 

rhv \sy6fit¥0v X^tcrov ; 

*• fids/ yck^ oTt dt& 
fdSvov ^a^idcaxav aMv, 
19 peculiar to Matt. 
** O/ ^i a^X'H*'^ 

%m<sav Toxn oyXovg ha 
ahfiaavrai rhv Ba^aCQav, 
rhv di 'Ificouv aToXt^eafftv, 
21 peculiar to Matt. 

•• Aiyn avroTi 6 Il/Xccro; 

Xpi(fT6v ; 
Xtyoufftv <ravr«f 

T/ y&^ xaxhf ivoirifftv ; 

Mark XV. 4. 

m<ra tfou xanjyo^oDovi'. 

• 'O 3i *Ijj<roDc ouxiri 

uars ^au/xd{^tiv 
rhv IliXaTov, 

• KarSt 3i io^r^F 

dcrjXuiv auro/i; sva 

diffiJ,tOV OVCf^ ^VoDiTO. 
» ^Hy di 
6 Xtyofisvog 

fjLtrSc rSfV ifraftaffrutv 3s- 
de/Ltvogy olrtng s> rfj crdau 
^ovov Ti^oiTixsiffav, 

• Ka/ avaCag 6 o^Xog rj^^- 
aro ahtTs&at xadojg dsi 
Imtu avroTg, 

» 'O ds n/7.drog 

d'Ttix^idfl aliTotg Xtyeav 
QiXin dToXvffu Ifi/f 

rhv ^aff/Xsa ruv ^lovdaim; 
1^ ^Eysveatfxsv yd^ Sri did 
^66vov ^a^adidtJjxttffav avr* 
hv 0/ d^^ttPiTg, 
^^ Of de d^^/i^iTg 

dviffsiffav rh¥ o^Xov ha 
fidWov rh¥ Ba^aCCay 

dcroXuffp avToTg, 

" *0 5g UiXaTog 'X'dXiv 

d^ox^/diig sXiytv avroTg 

T/ 0V¥ ^iXfTS TOITiffOit 

ov Xiysn 

rhv Paff/Xsa rwv *IouBatm ; 

*' O/ ds 'xdXiv ix^a^av 

2raiiow(rof ayro'v. 

^* *Obi TiiXdTog sXeyiv au- 

ToTg T/ yd^ moiriSiv xax6v ; 


Digitized by 




Matthew XXVU. 13. 

how many things they 

witness against thee ? 

^*And he answered him 

to never a word ; insomuch 

that the governor marvelled 


** Now at that feast 

the governor was wont to 

release unto the people 

a prisoner, whom 

they would, [able 

^* And they had then a not- 

prisoner, called Barabbas. 

** Therefore, when they 

were gathered together, 

Pilate said imto 

them, Whom will ye that I 

release unto you? Barabbas, 

or Jesus which is called 


*• For he knew that for 

envy they had delivered him. 

19 peculiar to Matt. 
■^ But the chief priests 
and elders 

persuaded the multitude 
that they should ask 
Barabbas, & destroy Jesus. 

*^ 21 peculiar to Matt. 

saith unto them. What 
shall I do then with Jesus 
which is called Christ? 

They all say unto him. 
Let him be cruci6ed. 
■• And the governor saw/, 
"Uliy, what evil hath 

Mark XV. 4. 

how many things they 
witness against thee. 

* But Jesus yet answered 
nothing ; so 

that Pilate marvelled. 

* Now at that feast 

released unto* them 
one prisoner, whomsoever 
they desired. 
^ And there was one 
named Barabbas, which 
lay bound with them that 
had made insurrection with 
him, who had committed 
murder in the insurrection. 

* And the multitude, cry- 
ing aloud, began to desire 
him to do as he had ever 
done unto them. 

• But Pilate answered 
them, saying. Will ye that I 
release unto you 

the King of the Jews ? 
^^ For he knew that the 
chief priests had 
delivered him for envy. 

** But the chief priests 

moved the people, 
that he should rather 
release Barabbas unto them. 

" And Pilate answered and 

said again unto them,What 

will ye then that I shall do 

unto him whom ye call the 

King of the Jews ? 

^ And they cried out again. 

Crucify him. 

^* Then Pilate said unto 

them. Why, what evil hath 


Digitized by 




Matthew XXVIL 23. 

^LuiK XV. 14. 


0/ dh Tf^i^ffu; fxpa^of 

0/ 6f ^t^tccug iXQot^af 

XiyovrfQ ^rav^o^rm. 

2ra'j^ot(fov aMv, 

24-25 peculiar to Mfttt. 

" 'OdiTDXarogPovU/JLtvo; 
Tip o^y^(ff rh ixavhv voivi^at 

•• Ton d<riXu0ify ahro7i 

dTfXutffy avrcTg 

tU Ba^aCCar, 

rhv Ba^aCCay, xai cra^f da>- 

rhf bi Iri^aZf f^aytXktit^af 

xt¥ r6v ^Ifigoijv f^yiXkdgaf 

ta^iduxtf ha ffrav^^t^» 

7va ^au^ot^ji. 

Chbist led to be Crucified. 

■^ Ton ol CT^armrai 
roD i/i/Aowf 
*irao(0^.aZ6¥rti rh 'lijtfoDp 

tfuv^yayov i'z alrhv 
5Xijv r^y C'JT4t9av, 

^(Xafixjha xoxxivfi¥ 

mf arov f^ axav&uv 
M^rixav M rijg xtpaX^g 
auroD xa/ xdXafMV $¥ rjj 
ii^t^ auroD, xa/ yoyu- 

fi'S^a/^oy aur^ 

XiyoiTi; Xa/Ji fia^iXixig 

Tuv 'loudatuv, 

•^ Ka/ tfi'}rTv(ravrtg tig au- 

r&v f XaCoy rhv xdXafiov xai 

irvirrov tig r^v xifaXiji' au- 


See V. 29. 

•^ Ka/ on mwai^av aurtp, 
i^idvaav avrhv r^v 
^Xafivda xai hidvffav avrhv 

O/ df (fr^ariSirai 

d'X'Tjya'yov avrh¥ tau 

Tfjg avXrjgj B iffriv T^ot/rcH- 

^/ov, xai ffvyxaXoZifiv 

oXijv rj)i' tfiri/Jav 

" Ka/ svdtdvffxovaiv auriir 


xa/ vioiTi6ia^t¥ auT(p 


axd¥&i¥Ov cri^avor 

See V. 18. 

*• Ka/ fio^avTO dd'irdZjfC&ai 
aur^v Xa^f o ^ac/Xivg 
rSfv ^loudatuv 

^* Ka; 

srvsrrop avrov rijv xipaXjjv 
xaXd/iifj xai m^rrvov 
avTfp, xai ri&ivng rd'ySva' 
ra ^^offsxv¥OV¥ avrtf}, 
** Kai Srs f viVa/^av aur^, 
g^idv(fa¥ aur^y Hv 
^o^fv^av xai mdvffav avr6¥ 

Digitized by 




Matthew XXVII. 23. 

Mark XV. 14. 


hedone? But they cried out 

hedone? And the/cried out 

the more, sajingt 

the more exceedingly, 

Let him be crucified. 

Crucify him. 

24-25 peculiar to Matt. 

" And 80 Pilate, willing 


to content the people, 

released he Barabbas 

released Barabbas 

onto them : and 

unto them, and 
delivered Jesua, 

when he had scourged Jesus, 

when he had scourged him, 

he delivered him 

to be crucified. 

to be crucified. 

Christ led to be Crucified. 

^ Then the soldiers of the 
governor took Jesus into 
the common hall, 
and gathered unto him 
the whole band of soldiers. 
** And they stripped him, 
and put on him 
a scarlet robe. 
** And when they had 
platted a crown of thorns, 
they put it upon his head, 
and a reed in his right hand : 
and they bowed the knee 
before him, and mocked 
him, saying, 

nail. King of the Jews I 
•^ And they spit upon him, 
and took the reed, 
and smote him 
on the hend. 

^ And q/ter that they had 
mocked him, they took 
the robe off 
from him, and put his 

^* And the soldiers led 
him away into 
the hall called Pretorium ; 
and they called together 
the whole band. 

^' And they clothed him 

with purple, 


platted a crown of thorns, 

and put it about his head, 

^' And began to salute him, 

Hail, King of the Jews I 

^* And they smote him 

on the head with a reed, 

and did spit upon him, 

and, bowing their knees, 

worshipped him. 

^ And when they had 

mocked him, they took 

off the purple 

from him, and put his 

Digitized by 




Matthew XXVn. 31. 
reb tfidrta auroD, 

Ku^flfoubvy 6v6fiaTi 2/aMyc6* 

rovrov ^yyd^tvaav 
Iva a^fi rhv ^av§h¥ auroD. 
» Ka'; 8}MvT(i ih 
rSrov XtySfitPOV FoXyo^, 

•* "Eduxav aurf) vttTv oh 
vov fiirdt. %oX?f fi,iiMr/fMVO¥* 
xai yfuffdfiivcg 

diifii^iaatra rd /fidria 

85-86 peculiar to Matt. 

rni xifctKr^i axtroZ t^¥ 
a/V/av aurou yty^afifiivtiv 
OvrSg iifrtv 'Iti^ovi 
i j3a<r/Xsu( tu9 ^lovdaJotv. 
•• Ton 

<frau^o\jvrou *t)y aurp 
duo a^ifTCU iJg ix di^toav 
xai iJg fi§ iiiuvxi/iuv. 

^ Oi S§ TCB^oc^o^su^/^syo/ 
i^Xa^f^fMVv avr6¥, Xi¥- 
ov¥rtg rdg xtfaXdg avTU¥ 

xaraX6fiiiy rh¥ ¥ah¥ xai h 

Tftffh i/At^CUi 0lX0d0/AU¥f 

Mark XV. 20. 

rd ifidrta rd 7d/oe. 
Ka/ s^dyovffif aurh¥ 
ha (frav^uKrovfft¥ aur^y. 
•* Ka/ dyya^suoutf/v 
Ta^ayowa rtva 
lifiuva Ku^ijva/by, 
i^XO[i%¥w dvh dy|oD, 
riv Tarsia 'AXi^dy^^ou 
xa/ *Pou^ou, 

7ya a^jj riv <frav^h¥ auroD. 
•• Ka/ <pi^o\j6t¥ ahrh iii 
ToKyo&d roflroy, 

^ fCrt¥ /lshg/J,fiHUOfAtV0¥ 

x§aviOU r6^og, 

■* Ka/ iditovv avrf 


oxfx sXaCsy. 

■* Ka/ erau^Mj^i¥ aOriv xa/ 

dtafit^t^ovrai rd tfidrta 

auroD, ^dWoyrtg xX^^ov 

fir* aurd r/^ r/ a^>j. 

•* ^Hv ds c5^a r^/nj xa/ 

iffra\i^OiKfa¥ aWy. 

■• Ka/ ijv rj ivty^af^ 

aariag axtroZ iV/yiy^a^a^i wi 

*0 pafftXvjg ruv *Iovdaioi¥. 

^ Ka/ 

(Tyy aur((> srav^ov6t¥ 

dvo Xfiffrdg, tva sx hk^tw 

xa/ fVa c§ ihmhiJ^uiv ahroZ, 

{^ Ka/ lirXjj^to^ij ^ y^a^jj 

fj Xiyouffa xai fitrd d¥o/Moi¥ 


•• Ka/ 0/ ^a^a9ro^iv6fi>€¥Ot 

iCXaffprifiouy avrh¥ x/y- 

ouyrs^ rd; xsf aXd; avrGj¥ 

xai Xiyovrtg Oi/d 6 

xaraXvm rh¥ ya&y xa/ 

oixodofiSiv r^tah fifii^aig^ 

^ 1uffO¥ tfsaur^ 


Digitized by 




Matthew XXVn. 31. 

own raiment on him, 

and led him away 

to crucify him. 

** And as they came out, 

they found a man 

of Cyrene, Simon by name: 

him they compel 
to bear his cross. 
*• And when they^ere come 
into a place called Golgotha, 
that is to say, 
A place of a skull, 
•* They gave him vinegar 
to drink mingled with gall : 
and when he had tasted 
thereof, he would not drink. 
^ And they 

crucified him, and parted 

his garments, casting lots : 

35-36 peculiar to Matt. 

*^ And set up over his 

head his accusation 


This is Jesus 

THE Kino of the Jews. 

•• Then were there 

two thieves crucified with 

him; one on the right hand, 

and another on the left. 

** And they that passed by 
reviled him, wagging 
their heads, 

^ And saying, Thou that 
dettroyest the temple, and 
buildest it in three days, 
save thyself. 

Mark XV. 20. 

own clothes on him, 

and led him out 

to crucify him. 


they compel one 

Simon a Cyrenian, 

who passed by, coming out 

of the country, the father 

of Alexander and Rufus, 

to bear his cross. 

•• And they bring him 

unto the place Golgotha, 

which is, being interpreted, 

The place of a skull. 

*• And they gave him 

to drink wine mingled with 

myrrh ; 

but he received it not. 

•* And when they had 

crucified him, they parted 

his garments, casting lots 

upon them, what every man 

should take. 

** And it was the third 

hour ; and they crucified 


^ And the superscription 

of his accusation 

was written over. 

The King of tub Jews. 
^ And with him they 
crucify two thieves ; 
the one on his right hand, 
and the other on his left. 
^ And the scripture was 
fulfilled, which saith. And 
he was numbered with the 

** And they that passed by 
railed on him, wagging 
their heads, 

and saying. Ah, thou that 
destroyest the temple, and 
buildest it in three days, 
^ Save thyself, and 


Digitized by 




Matthew XXVU. 40. 
s/ vihg tT roZ OsoD, 
^ 'O/ioiug dl xal 

havrhv ou duvarai cu<far 

ffafftXivg 'Iff^a^X ftfr/y, 
xara^dru v\jv d^6 roZ 

xai TKfrtvtfofisv st* aMv 

43 peculiar to Matt. 
** Th d* avrh xai o/ Xfi^rai 
0/ <ruifrau§oi}6svrsg <n)v aurfj 
uviidi^o¥ aur6¥. 
*• 'Aflri di exTTjg u^ag 

ffxSrog iymro M Tatfav 
rijy yriv eug w^aj fvdrtjg. 
*' ITf^/ df r^¥ ivdrfif u^av 
dvi^oriffiv 6 *Ir)ffoyg 
^utvii iLiyd\ri Xsywv 
* HXi^HXiXtfid traCa^^avr, 

0S£ flOV 0ff flOVf 

ha Tt fit syxariXt'jrtg ; 

ixtT sffTTjxSruv dxovaavrtg 
iXiyo¥ on * HX/av p«vf ? 

^ Ka/ iv^sug h^afiitv 

tTg l§ aur&;y xai XaQoa¥ 

^'T6yyo¥ TX^jflttf ri o^ouj 

xa/ vt^tdtig xaXdfKft Mrt- 

^i¥ aurov, 

*• O/ 3^ Xo/70^ fXftyor 

''A^s; 7dufi6¥ 

1/ ^^%«ra/ 'HX/aj 

6(j)C(a¥ ahT6¥, 

^ *0 hs'lfidoZg ^dXi¥ 

x^d^ag fca¥fi fiiydXfi 

dftixi¥ rh 'xyiVfia, 

•^ Kaildoifrhxaramra^'xa 

Mark XV. 80. 

xaraC(ij a^h rov ^av^ov. 

** 'OfMtcag xai 

0/ d^X'H**^ ifiirat^ovTtg 

r^hg dXkii'koMg 

fisrd ru¥ y^afifiarim 


*AXXout 6tfw^«v, 

f aur^y ou bv¥arai ffuaat, 

^afftXtvg roij *I(r^a^X* 
xaraCarA) I'Dy dcr^ rou 
(frav^ou^ ha 1du/Ji,s¥ 
xai incTi{jg(t)fLi¥» 

Kai 0/ 

c\)¥i6Tav^O)fis¥0i aurp 
a>yf/d/^oy aur^v. 

^ Ka/yivo/^svjj^ u^ag exrrig 
ffxSrog iymro sf>* o\ri¥ 
Tii¥ yfj¥ icag di^ag i¥drTig, 
^ Kai rf hdrji u^cf, 
fCo)}<rsv *lfiffovg 
(poi¥7i fitydXfi (\syu¥) 
*E\itfi *EX«/ Xafid <raCa;^- 
&a¥i ; 

f (Tr/V fJ!,sh^/J,fl¥6'j6,(lS¥0¥ 

* O 0«^f ^frou ^6g fjkovy 
tig r/ tyxartkimg fit ; 
•* Ka/ rmg tu¥ 
ica^tifrnMrm d%o{j(ta¥Tig 
gXiyoy^I^g *HX/aF pwyg/^ 

^ A^afiolj¥ is 


yifihag (S'Toyyov o^wg 

Ts^idiig xa\d/M(f) icr^r/^fv 



''A^ers 78u/jLt¥ 

si ?^%tra/ 'HX/aff 

xa^fXs/y auT6¥, 

dfs/; f ftM^v /Ai^'aXj^ 


^ Kai rh xaraTtraafia 

Luke XXTTL 89. 

*• Ef; 2i rSv 
x^f^cctf^ivra;v xaxod^otv 
iiXac^rifiti avr6¥, 

40-43 peculiar to Luke. 
** Kai ?v ridfi «<«/ u§a exrr, 
xai ffx6rog iyi¥iTo ip" SXn^ 
rfi¥ yri¥ soi; w^g hdrng. 

Digitized by 




Matthew XXVII. 40. 

If thou be the Son of God, 
come down from the cross. 
^ Likewise also the chief 
priests, mocking him, 
with the 

scribes and elders, said, 
*• He saved others ; 
himself he cannot save. 
If he be the King of 
Israel, let him now come 
down from the cross, and 
we will believe him. 

43 peculiar to Matt. 
** The thieves also, which 
were crucified with him, 
cast the same in his teeth, 

** Now, from the sixth 
hour there was 
darkness over all the 
land unto the ninth hour. 
^ And about the ninth 
hour Jesus cried with 
a loud voice, sabring, 
Eli, Eli, lama sabachthani? 
that is to say, 
My God, my God, why 
hast thou forsaken me ? 
^^ Some of them that 
stood there, when they 
heard that, said. 
This man calleth for Elias. 
*• And straightway 
one of them ran, and 
took a spunge, and JiUed it 
with vinegar, and put it 
on a reed, and gave 
him to drink. 
*» The rest said. 
Let be, let us see 
whether Elias will come 
to save him. 
^ Jesus, when he had 
cried again with a loud 
voice, yielded up the ghost. 
*^ And, behold, the vail 
of the temple was rent 

Mark XV. 30. 

come down from the cross. 
'^ Likewise also the chief 
priests,mocking,said among 
themselves, with the 

He saved others ; 
himself he cannot save. 
^ Let Christ the King of 
Israel descend now 
from the cross, that 
we may see and believe. 

And they that 

were crucified with him 

reviled him. 

^ And when the sixth 

hour was come, there was 

darkness over the whole 

land until the ninth hour. 

^ And at the ninth 

hour Jesus cried with 

a loud voice, saying, [ni? 

Eloi, Eloi, lama sabachtha- 

which is, being interpreted. 

My God, my Grod, why 

hast thou forsaken me ? 

^ And some of them that 

stood by, when they 

heard it, said, Behold, 

he called Elias. 


one ran and 

filled a spunge full 

of vinegar, and put it 

on a reed, and gave 

him to drink, 


Let alone ; let us see 

whether Elias will come 

to take him down. 

" And Jesus 

cried with a loud 

voice, and gave up the ghost. 

•• And the vail 

of the temple was rent 

L¥KE XXnL 89. 

^ And one of the malefac- 
tors which were hanged 
railed on him. 

40-43 peculiar to Luke. 
** And it was about the sixth 
hour, and there was 
darkness over all the 
earth until the ninth hour. 

Digitized by 




^LkTTHEw XXVn. 61. 

&^h avcu^v tug xdroi 
iti duo, 
52-53 peculiar to Matt. 

xai 01 fitr* aurov 
njooDvri^ rhv 

'iriffovv tdonTsg rhv Citfffihv 
xal rot ytf6fnva 
i^oZfj0fl(ravgf66^j Xiyofrti 

0foD v/hi fiv oZrog, 
^ 'Htfttv df ixsTyvfaTxti 
vroXkui a^rh /lax^o&ev Sim- 
foD(ra/, atr/vtf lixoXou^tfav 

ag diaxovovaou aurjD* 

•• 'Ev aTs fv Ma^ia ^ 

MaydaXfiVTij xal lAa^ia ij 

roD 'locxcOCou xa^ 

'Iw^? Ai'^''>jf , xa) 

i M^^ ^^k u/a)y Zf Cf da/ot;. 

Mark XV. 88. 

roD JfaoZ l<ty(i«&r^ dg duo 
M afca&tv iuti xdru. 

•• 'idofv 6i xsvrv^icav 

iraot(fn^xoifs i^ ivavrtag 
auTou Sri 

'AXri&ojg ovrog 6 av^uirog 
Tihg fiv &io\j. 
^ ^Hffav dh xa) yvvaTxsg 
dcro [Max^fjdiv ^ica^oZcai^ 
See V. 41. 

cv aJg f,v xa) Maota ri 
MaydaXijk]) xa) Maoia ^ 
*Iaxu)Zo'j rov fiix^ov xa) 
'lotifrirog fiyjni^ xa) 

** Af xa) OTi ^v h TJj 
TaXtXaicf rixoXov^ouv aurp 
xa) dtrix6yovv aur^^ 
xa) aXXai ^oXXa/ 
ai svvavaZaaat aurlp 
%}g *U^o<f6}jj/MJi. 

LuM XXUI. 50. 

^* 'o-vp/a; 6h ytvo/iivfig 

ljX6iv at&^eavog nrXoloiog 
&crh ' ApiiaQaJag^ rwvofia 

;SECTI0N Lxxxn. 

The Entombment. 

^^Ka) ridfi h-^^fiagyivofLtvTtg^ 
i'X's) ^v 'jra^agxiVTij S igriv 

*Iw<r^9 a^h * A^/fJLa&aiagy 

See T. 64^ 

*^ Ka/ /^oj; &vii^ 
hvofiart 'luif^^ 
Aya^hg xa) dixutog^ 

Digitized by 




Matthew XXVII. 61. 

in twain from the top 
to the bottom. 

52-53 peculiar to Matt. 
•* Now, when the centurion, 
and theythat were with him 

Jesus, saw the earthquake^ 
and those things that 
were done, 

they feared greatly, saying, 
Truly this was 
the Son of €rod. 
^ And many women were 
there beholding a&r off, 
which followed Jesus 
from Galilee, ministering 
unto him : 

** Among which was 
Mary Magdalene^ and 
Mary the mother of James 
and Joses, and the 
mother of Zebedee*8 chil- 

Mark XV. 88. 

in twain from the top 
to the bottom. 

•• And when the centurion, 

which stood over against 
him, saw that 
he so cried out, and gave 
up the ghost, 
he said. 

Truly this man was 
the Son of Gkni. 
^ There were also women 
looking on afar off: 
(See V. 41.) 

among whom was 
Mary Magdalene, and 
Mary the mother of James 
the less and of Joses, and 

^ Who also, when he was 
in Galilee, followed him, 
and ministered unto him ; 
and many other women 
which came up with him 
unto Jerusalem. 

Luke XXIU. 50. 


The Entombmrmt. 

•» When the even 
was come, 

there came a rich man of 
Arimathea, named Joseph, 
who also 

himself waa Jesus' disciple : 

*• And now, when the even I 
was come, because it was > 
the preparation, that is, the 
day before the Sabbath, 

^ Joseph of Arimathea, 
an honourable counsellor, 

Bee ▼. 54. 

I "^ And, behold, there was 
a man named Joseph, 
a counsellor ; and he 

I was a good man, and a just : 

Digitized by 




Matthew XXVn. 67. 

Ig xcti axtrhg 

Mark XV. 43. 

*^ Kay XaCJy r^ tfcD^a 6 


^ Kai Utjxiv aurh h 

rp xaiv^ oLvrov /i¥rifiii(f) 3 

futyav rji ^v^cf 

rou /iVTi/nstou dff^X^iy. 

^ ^Hv ds sxtT 

Moe^/a ri MaydaXnivii xai 

i aXXti Ma^/a, 

xa^/itvai &mam rov 

Ig xai aMg 
ff ^Poadt^6fnvoi 
r^v paffiXt/av rou 0foD, 
ro\fi,ricag f/^X^fv v^hg rh¥ 
IliXarof xai nrrjSaro 
rh (fufJM rou JfiCov, 
** ' O 6« IhTJarog UaxtfAaetv 
f/ fidfi ri^vfixi¥j xai 
^^o^aXiffdfitvog rht 
xtvrv^iuva iTij^cOnjtfiiy 
aurhf ti 'xakcu airiOavir 
*• Kay y¥Oug awh rov 
xt¥rv^t u¥og 

idoa^y}ffaro rh 'srrSffia 

r(fi ^Iea&7i^, 

*• Kai ayo^dtfag <r/r5oVa, 
xa0iXoit¥ avrh¥ 
fyf/X)}tffy rfi <Si¥h6¥i 

xai xari6ftxi¥ aur^v $¥ 

fl¥fl/lii(f) 8 jv 

Xi'Karofiflfjui¥OJ ix fctroag^ 

xai x^o(fixvXt<n¥ X/^oy 

M rijv Su^av 

rou fi¥7ifJi,esou* 

« 'H 3« 

Ma^ia rj Ma^daXijvi) xai 


•Tou Ti&iirat, 

LuKEXXm. 51. 

** Oibrog ohx ifv ffvyxara- 
rt^tfii¥og rp jSouXi xai rf 
*iF^a^tt auro/y, a'rh * A^ifiiOr^ 
6aiag 7roK»o>g rSrv 'Uvdatj^j 



r^y jSa(r/Xf/ay r^v Btouy 
•■ Ourotf ir^9fKdoj¥ rtp 
TU\dr<f) firriffctro 
rh 6^fia roD 'Iij^roD, 

^ Ka; xa^fXfiuy 
fyir6X/5«y auri tf/y^^y/, 

xa/ f^9ixf y aur^y iy 



o2i ohx fj¥ oifdiig ourof xtSfM* 


54 peculiar to Luke. 

^ KaraxoXou^jjirafltt/ di 
7uya/)cf;, a7r/yf; ^(ia¥ 
(S\t¥%\f{ko6\j7kt avrtp 
ix rr^g FaX/Xa/a;, 

i6id(ta¥ro rh /<tyi)^f/by 

xa/ ug M6fi rh ffZfia avrov. 

Digitized by 




Matthew XXVII. 68. 

•• He went 

to Pilate, and begged 

the body of Jesus. 

Then Pilate commanded 
the body to be delivered. 

'* And when Joseph bad 
taken the body, he wrapped 
it in a clean linen cloth, 
^ And laid it in his own 
new tombi which he had 
heum out in the rock : and 
be rolled a great stone to 
the door of the sepulchre, 
and departed. 
*^ And there was Mary 
Magdalene, and the other 
Mary, sitting 
oyer against the sepulchre. 

Mark XV. 43. 

which also waited 
for the kingdom of God, 
came, and went in boldly 
unto Pilate, and craved 
the body of Jesus. 
^ And Pilate marvelled if 
be were already dead : and, 
calling unto him the centu- 
rion, he asked him whether 
he had been any while 

^^ And when he knew it 
of the centurion, he 

gave the body to Joseph. 

^^ And he bought fine linen, 

and took 

him down, and wrapped 

him in the linen, 

and laid him in 

a sepulchre which was 

hewn out of a rock, and 

rolled a stone unto 

the door of the sepulchre. 

^ And Mary 

Magdalene, and 

Mary the mother of Joees, 


where he was laid. 

Luke XXm. 61. 

*^The same had not consent- 
ed to the counsel and deed 
of them : he was of Ari- 
mathea, a city of the Jews ; 
who also himself waited 
for the kingdom of Grod. 
** This man went 
unto Pilate, and begged 
the body of Jesus. 

w And he 

took it down, and wrapped 

it in linen, 

and laid it in 

a sepulchre that was 

hewn in stone, wherein 

never man before was laid. 

64 peculiar to Luke. 
*' And the women also, 
which came with him from 
Galilee, followed after, and 
beheld the sepulchre, and 
how his body was laid. 

Digitized by 





The Resubrectiok. 

Matthew XXVin* 1. 
» *Oft dh 

ftQ fitav caZCdrufj 
xai fi aXX)] Ma^/a 

2 peculiar to Matt 

* ^Hv di )j f/3sa avrov ug 
atfr^avii xai rh hdv/ia 
aurov XiDxhv wg ;^iwv. 

* *A<rJ di row ^6Cov avrov 
hs/a^ffav oi rri^ovvrtg 
xai iytvn&ricav itg nx^oi. 

• *Avox§i6iig di 6 ayytXog 
ifflrty raTg yvvat^iv 

Ml) foCs/cr^f hfJbiTg* 
(Jda yd9 Irt 'lijrroDi' 
rh sffrav^Oit.dsvov Z^tirtT^s. 

• Oux i(fTi¥ idv fiyi^dn y^i 
xa6ug %!irtr bivrt 

Ibtrt rh r6^ov 

S^ou txtiro (o Kv^tog). 

' Kai ra^v 'ffo^indiTsai 

^LuiK XVI. 1. 

^ Kat dtaytvo/isvov 

rcD tfaCwccrou 

Ma^/a ^ Ma^daXijvi) xa/ 

Ma^/a fi rov 'laxojQou xai 

'SaXufifi iyS^aaav 

d^utfiaraf ha iX&ovffai 

aXti-^u(n¥ avrov, 

■ Kai }Jav cr^ui 

r?c fitag ffaCCdrcav 

i^^ovrai M rh /ivrifiiToVj 
dvartiXavrog rov tiXIov, 

• Kai iXsyov Tfog 
taurd; Tig dvoxvkitni 
fl/jJv rhv "Kihv Ix rr^g 
%b^ag rov fivtifittov ; 

^ Ka7 dva^Xe-^acat 
Sifti^oDcr/v Sn a^axtxi/Xt^ai 
6 >J6og' f}¥ yd^ 
fieyag ff^Sd^a, 

* Kai iXhu^at tig rh 
fivtifitTov tUov vsatiifxov 
xa6'/jfLtvov iv roTg bi^iaTg 

n^iZt^Xfifisvov oroX^v 


xai i^s6afi^0fi(faf. 

^ *0 dh Xsytt avraTg 
Mil ix&afiisTir&f. 
*Iriffoyv t^fiTiTrs rhv Na^a^- 
fjvhv rhv iffrau^ufisvov 
fjys^^fji ovx i(Sriv Sthf 

7ds b rSxag 

S^ou i^rjxav avr6v. 


Digitized by 




Matthew XXVIII. 1. 

^ In the 

end of the Sabbath, 

as it began to dawn 
towards the first day of 
the week, came Mary Mag- 
dalene, and the other Mary, 
to see the sepulchre. 

2 peculiar to Matt. 

* His countenance was hlce 
lightening, and his raiment 
white as snow : 

* And for fear of him 
the keepers did shake, 
and beoune as dead men. 

* And the angel answered 
and said unto the women, 
Fear not ye : for I know 
that ye seek Jesus, 
which was crucified. 

* He is not here : for 
he is risen, as he said. 
Come, see the place 
where the Lord lay : 

^ And go quickly, 


The Besubbection. 

Make XVI. 1. 

^ And when the 
Sabbath was past, 
Mary Magdalene, and Mary 
the mother of James, and 
Salome, had bought sweet 
spices, that they might come 
and anoint him. 
■ And very early in the 
morning, the first day of 
the week, they came 

unto the sepulchre 

at the rising of the sun. 

* And they said among 
themselves. Who shall roll 
us away the stone from the 
door of the sepulchre ? 

^ And when they looked, 
they saw that the stone was 
rolled away: for it was 
very great. 

* And, entering into the 
sepulchre, they saw a young 
man sitting on the right 


in a long white garment ; 

and they were afliighted. 

* And he saith unto them, 
Be not aflrighted. 
Ye seek Jesus of Nazareth, 
which was crucified : 

he is risen ; he is not here : 
behold the place 
where they laid him. 
' But go your way, 


Digitized by 




Matthew XXVIII. 7. 

f /Tarr roTg fut^roTg ahrov 

Sri fj'/i^^ uTh rarv vtx^Sff, 
xai idou ^oodyit ufiag 
ilg r^v TaXiXaiav^ 
8XiTaurh¥ o-^/fcr^f. 
'IdoO eTror b/iTv, 
® Kai airi\&o\jccu rayp 
Airh rov fivr^fitiou 
fitrdi foZou 

Makk XVI. 7. 

tliean roTs /la^riraTg ahrov 
xal rfJ Uir^tf) 

Srt ir^odyti u/ums 
itg rijv rctX/Xa/av 
BXiTaMv o-^sffh, 
xa&oitg fJ^tv vfLiif, 

* Kai 8^iX0ouffai tffvyov 
avh roD fAVfi/itiov 
iT^tv di avrSig r^6fiog 
xai fx<rraffig^ 

xal ovdi¥} ovdhv sT'Tom 

• (*Ava(rrdg dh it^ui 
^^(jjrp tfaCCctrou 
i^dvfi *!r^6Jrov 

Ma^icf rji Mayddkrivfi^ df* 
figexCtCXrjxti s'Trd das/i6via. 
^® *Ex6/wj ^o§iv&iTffa 
dtjrriyyuXiv roYg fiir* ahroZ 
ytvofLtvoig^ 'irtv&oZciv xai 

" KdxtTvot dxovifavrtg 
In Z^fi xai Utd&ri 
UT avrtig ri'X'iifri}<fav. 
" Mfrc^ di ravra dvaif 
e^ aifTuv ^g^/^raroDdyy ipa- 

^o^svofiivoig tig dy^ov. 
** KdxtTvot d'TiXiovrsg 
oflTTyyi/Xav roTg XotwoTg' 
ouds Ixtmig Mffrtuffav, 
" 'Tifrtgov dvaxn/imig 
avroTg roTg Msxa 
ipavt^d&rj, xai msidiffiv 
rijv diriifriav abrm xai 
(fxXi}^oxa^d/av, En roTg 
^iasafMVOig avrhv 
iytiyi^fiivov oux M<frtU' 

^* Kai fTTiv auroTg 
Ilo^tu&iVTig tig rh x6ff/io¥ 
d^avra xij^u^ari rh 
tliayyiXiov irdffp rp xricti. 


Digitized by 




Matthew XXVIII. 7. 

and tell his disciples 

tliat he is risen from the 
dead; and, behold, he goeth 
before you into Galilee ; 
there shall ye see him : 
lo, I have told yon. 
• And they departed 

from the sepulchre 
with fear and 
great joy. 

Mark XVI. 7. 

tell his disciples 
and Peter 

that he goeth 
before you into Galilee : 
there shall ye see him, 
as he said unto you. 
• And they went out 
quickly, and fled 
from the sepulchre ; for 
they trembled and were 
amazed : neither said they 
any thing to any man ; 
for they were afiraid. 
•Now, when Jesus was risen 
early the first day of the 
week, he appeared first to 
Mary Magdalene, out of 
whom he had cast seven 

^® And she went and told 
them that had been with 
him, as they mourned and 

** And they, when thej* 
had heard that he was 
alive, and had been seen 
of her, believed not. 
^ Afier that he appeared 
in another form unto two 
of them, as they walked, 
and went into the country. 
^' And they went and told 
it unto the residue ; neither 
believed they them. 
** Afterward he appeared 
unto the eleven as they sat 
at meat, and upbraided 
them with their unbelief 
and hardness of heart, 
because they believed not 
them which had seen him 
after he was risen. 
^^ And he said unto them. 
Go ye into all the world, 
and preach the gospel to 
every creature. 


Digitized by 




Matthew. Mark XVL 16. 

avtgrf^ffai xaraxPi^rfffsrat. 
*' IfifiiTa dt roTi T/tfriu- 
(faffi¥ raura ^a^axoXou- 
^rjffsi iv r(p ovofMar/ 
fiov daifiSvia ixCaX- 


^* "Opstg a^ouffiv xotv 
^avd<rifi6v r/ vica^iy^ 
ou fi^ avTOUi jSXcc'sJ^fr 

i':n6ii6o\jm^ xou 
xakui e^ovstv, 
^* *0 fiiv ovv Ku^/otf 

xai \xd6tOiy ix 

^ 'Exf?!'©/ hi fJsX^ovrif 
ixfi^u^av 'TravTw/oVy 
rou xu^iou (fuvf^yov¥Tog 
xai rhv X6yov piCa/oDi'- 
rof dt& ruv i^-axoXou- 


Digitized by 




Matthew. Mark XVI. 16. 

^^ He that believeth, and 
is baptized, shall be saved; 
but he that believeth not 
shall be damned. 
^' And these signs shall 
follow them that believe: 
In mj name shall they cast 
out devils; they shall speak 
with new tongues ; 
*• They shall take up ser- 
pents ; and if they drink 
any deadly thing, it shall 
not hurt them ; they shall 
lay hands on the sick, and 
they shall recover. 
*• So then, after the Lord 
had spoken unto them, he 
was received up into hea- 
ven, and sat on the right 
hand of God. 

** And they went forth, 
and preached every where, 
the Lord working with 
them, and confirming the 
word with signs following. 


Digitized by 



John Rebukss the Phariseks akd Sadducees. 

IMatthew nL 

* riV¥rifjLara i;</3vwi', rig u'^ndti^tv 


• Kal fii\ do^firt "ktyuv h tUMtdTi 

yA^ bfiTv 071 dvvaTai o 0ihi 

ix rojv \i6uv rovrup syit^ai rixva 

rf) ^AZoadfi, 

rcJ/v divd^m xtTrar ^av ou¥ ^^v^^of 
/i^ 'jrnovv xaP'rhv xaX^y rxx^^rriro/ 
xai tig 9rv^ pdWirou, 

Luke HL 

' Tsn^fiara i^i^vuv^ rig v^da^sv 
hfiTv (pvyi7\f dirh Tijg fiiXKovanig ^iy^i ; 

• Hoticars ov¥ xa^oug a^ioug rfjg 

xai fin &e^n^^i Xiyi/y fy savroTg 
Ilari^a j;^o/tfy rhv 'AC^act^* Xiyu 
yd^ ufiTv on dvvarou h 0thg 
ix ruv yj&m rovrm hytT^ou rsxva 
T^ *AC^adfi» 

• "Hdrj dt xal n d^'^V ^§hg rjjy f/'^ai' 
rZv divd^uv xiTrar mv oZv hhb^ov 
/lii flro/©uy xaMrh¥ xaXiy ixxS^mrou 
xai fig vv^ paXXira/. 


JoHN^s Description or odr Lord. 

^^ Avrhg vfiag fiairrtifit h X¥ivfiLaTt dyiif> 
xai T'j^h 

^ 05 rh 'TTvop iv rf yit^i auroJ, xai 
dsaxada^tiT r^v dXcuva aurou, xai 
Cvva^ii rh aTrov aurov tig rrjv 
d^o6r}XfiVy rh ds a^u^ov xaraxalan 
9v^i daZi(fr(ff, 

" Avrhg ufiag j3aflrr/<rii iv ^ov/Jkari ayi(fi 

xai injot' 

*' o5 rh irrbov h rp x*'i^ auroSf, xai 

diaxa^a^tsi r^v oKma ahroxi^ xai 

(Fvvd^ti rhv (fTrov itg rriv 

d'}ro&r,xnv aurou, r^ hi 5;^u^oV xaraxa^ffHi y 

fev^i daQhrtf), 

Digitized by 



John Rebukes tub Pharisees and Sadducbbs. 

Matthew IIL 

^ O generation of vipers, who bath warned 
yoQ to flee from the wrath to come ? 
® Bring forth therefore yrtato meet for 

• And think not to say within 
yourselves, We have Abraham to our 
&ther : for I say unto you, That God is 
able of these stones to raise up children 
unto Abraham. 

^^ And now also the axe is laid unto the 
root of the trees : therefore every tree 
which bringeth not forth good firuit is 
hewn down, and cast into the fire. 

Luke III. 

^ O generation of vipers, who hath warned 
you to flee from the wrath to come ? 
® Bring forth therefore fruits worthy of 
repentance ; 

and begin not to say within 
yourselves, We have Abraham to our 
father : for I say unto you, That God is 
able of these stones to raise up children 
unto Abraham. 

* And now also the axe is laid unto the 
root of the trees : every tree therefore 
which bringeth not forth good fruit is 
hewn down, and cast into the ^re. 

JoHN^s Description of oub Lobd. 

" He shall baptize you 
with the Holy Ghost, and with fire : 
^ Whose fan is in his hand, and 
he will throughly purge his floor, 
and gather his wheat into the gamer ; 
but he will bum up the chaff 
with imqnenehable fire. 

^* He shall baptize you 

with the Holy Ghost, and with fire : 

^^ Whose fan is in his hand, and 

he will throughly purge his floor, 

and will gather die wheat into his gamer ; 

but the chaff he will bum 

with fire onquendmble. 

Digitized by 





The Temptation in the Wildebkess. 

Matthew IV. 1. 
rV. * Tori 'Iriffoug 
%}i Hv i^fi/iAv hvh rou iFfivfJMrog^ 

^ni^ac&rivoLi bvh roD d/aC^ot/. 

* Kay )>fi<tTtb(tag 

flfiioag rtscf^dxoyra xaJ ^vxrag ncct^- 

£/ vihg tlrov 0foD, f/Vf 

Ti^a 0/ X/tfo/ ouroi &§rot ysvuvrai. 

* 'O i« aftox^Mi sJrtv 
Tty^arrai Oux i^ a^ry ^ct^v^ 
tJltStroLi av^^fti^c;, aXX* if Tai^W ^ri/iari 
ix^o^tvo/J,ev(f) dioL crofiarog 0{oij, 

* Ton ^a^aXafiQavii auriv o 5/(£CoXo; 
*/; ri^if ay/av cr^X/f xa/ itn-fiffiv avrhv M 
rh vrt^vyiov roD /g^ou, 

* Kai Xiyu aur^ E/ uM; tl rov (diov, 
pdXs ataurhv xdrea* yiy^a^rrut yd^ 
In roTg dyyiXotg aiirou evrtXt/rat irt^) 
6o\j xai M %«/^ft/v dooZtsiv (rt, fir^ irort 
'jr90(ix6'^rig Tohg "Ki&ov rh v6ha ffou, 

' "E^ri avr^ 6 'itiffovg HdXiv ysy^a'srrai 
Ovx ix^rti^dgtig Ku^/oy rhv 0t6¥ (Tou, 

* HdXiv ^a^aXafiZdvti aMv 6 didQoXog 
6/g l^oi h'^nikhv yJav xai dstxwffiv aurw 
^•dsag rdg ^afftXttag rov x6ff/Aou 

xai Hv h6^av aurwv, 

* Ka/ Xtyii aurf) 
Tavrd aoi xdvra duxfcoy 

See V. 8. 

idv <xi<sm ^^o(fxu¥iifffig fiw, 

*^ Ton \iyii aurf) 6 'ijjtfoD; , 

Ku^/ov rhv 0i6v sou 'jrgoffxvvTicfiii 

Luke IV. 1. 

IV. * *Ifi(roifg dt irXrj^fig ^mivfiarog dyiw 

iwrftfr^i-vj/gy d'ffh rou 'lo^dccvou, xai riyiro 

iv rfi 'irvevfjLari iv rfi i§fi/i(f) 

■ *Hfii^ag rtff(ft^dxo¥ra 

Tfi^at^6fii¥og b^h rou diaC6Xou. 

Kai oux t^ay%¥ oudiy 

i¥ ratg fj/i^igatg ixthatg^ 

xai (t\j¥riKi<i&u(foi¥ aura/y 

(utfrf^oy) $'jrti¥a<rs¥, 

^ E/crsv dh avrp 6 d/aCoXo^ 

E/ uibg f/ rou ©fof, s/^i 

rfJ X/^^ ro6r^ 7ya ysyijro/ a^Tog, 

* Ka/ d^tx^i&rj w^hg auriy o 'Iij(roug 

riyiaflrra/ or/ oux ir a^r^ ^^vy; 

HJlSirat h &v0^OMFog(^dXX* M ^a¥ri ^fifitan 


Seev. 9. 

See V. 10. 

Seev. 11. 

See V. 12. 

' Ka/ dvayayii¥ auriv (6 d/aCoXo( 
iig l^og U'v{/9]X^y) cds/^iy aur{i) 
Ta(ra^ ree; fia^iKiiag rr^g oixoMfii¥fig 
e¥ ^tyfifl ^ovou, 

^ Kai tJir9¥ ahrtji o d/aCoXo; 

So/ ^(ii^w ri)y i^ovffta¥ ravrrjv d'3ra(fa¥ 

xai rii¥ d6^av aurwy, Srt i/ioi va^adedoras 

xai ^ ot¥ ^{Xm hihttifii avr^r 

^ 2v oZ¥ Jay v^oaxuvvjffrig iyM^r/oy i/toD, 

€<rra/ (foD ^(ra. 

* Kai d^ox^/hig aurp 6l^i¥ 6 *lfiffovg 

["T^ays 6viffOi) /loj 2arava) Tiy^a^rrai 

n^o(rxv¥7ifftig KvPiov rhv &s6¥ (Tou 

Digitized by 





Thb Temptation in the Wilderness. 

Matthew IV. 1 . 

IV. * IJen was Jdus 

led up 

of the Spirit into the wilderness, 

to be tempted of the deviL 
' And when he had fiisted 
forty days and forty nights, 

he iDos afterward an hungered. 
' And, when the tempter came to him, 
he said, If thou be the Son of Grod, 
command that these stones be made bread. 
^ But he answered and said. 
It is written, Man shall not live 
by bread alone, but by every word 
that proceedeth out of the mouth of 6od« 

* Then the devil taketh him up into 
the holy city, and setteth him on a 
pinnacle of the temple, 

* And sttUh unto him, If thoa 

be the Son of Grod, cast thyself down : 
for it is written. He shall give his 
angels charge concerning thee : and in 
their hands they shall bear thee up, lest 
at any time thou dash thy foot 
against a stone. 

^ Jesus said unto him. It is written again. 
Thou shalt not tempt the Lord thy Grod. 

* Again, the devil taketh him up into 

an exceeding high mountain, and sheweih 
him all the kingdoms of the worlds 
and the glory of them ; 
' And snith unto him, 
All these things will I give thee, 
(See V. 8.) 

if thou wilt fall down and worship me, 

^® Then saith Jesus unto him, 
Get thee henc€y Satan : for it is 
written, Thou shalt worship the Lord 

Luke IV. 1. 

IV. ^ And Jesus, being full of the Holy 

Ghost, returned from Jordan, and was led 

by the Spirit into the wilderness, 

■ Being forty days 

tempted of the devil. 

And in those days he did eat nothing : 

and when they were ended, 
he afterwards hungered. 
' And the devil 

said unto him, If thou be the Son of God, 
command this stone that it be made bread. 
* And Jesus answered him, saving, 
It is written. That man shall not live 
by bread alone, but by every word 
of God. 

See V. 9. 

See V. 10. 

See V. 11. 

See V. 12. 

^ And the devil, taking him up into 

an high mountain, shewed unto him 

all the kingdoms of the world in a 

moment of time. 

^ And the devil said unto him. 

All this power will I give thee, 

and the glory of them : for that is delivered 

unto me ; & to whomsoever I will I give it. 

' If thou therefore wilt worship me, 

all shall be thine. 

* And Jesus answered and said unto him. 

Get thee behind me, Satan : for it is 

written. Thou shalt worship the Lord 

Digitized by 




Matthew IV. 10. 

See T. 6. 
Seey. 6. 

See V. 7. 
" T6r9 
Kai idou &yyt\oi T^otf^X^oy xaJ 

Luke IV. 8. 

• "Uyaytv dt aitrhv tii 'If^outfaX^ 
xai tffrfi^v M rh crf^uyior roD /i^oiy, 
xai ffTf r avrfi £/ vthi tl roD BiO\j<, 
jSaXf 6%a\)Th fvrsu^fy xccror 
*• riy^aflTO/ yA^ on ro7i ayyiXoig aurw 
hrtXiTt-ou ^t^i ffov rou dta^Xd^cu 6t^ 
" Kai In M X*'t^^ a^ov<fiv di fj^ «T9rt 
'^T^oiTxSyf/fii ^^hf TJiov rhv v6da ffou, 
" Kai A'jrox^Ms ifTfy aur^ 6 'lijtfoO; 
^r/ f7|^ra/ Oux ixini^^ii Ku^/or 

6 didCoXoQ aificTfi a*it aOrou a^/ xa/^t;. 


Pabt of the Sebmon on the Mount. 

V. * *l3fii»if df rou^ (ip^Xoyc 

xa/ xa^iffavrog a6roD, ^^o^^X^oy aur^ 
0/ fia^rai ahroV, 

' Ka/ &H/^ai rh <fr6fia auroD 
ididaffxi¥ avrovg Xtyeav 

• Maxo^/o/ 0/ nrr^yjii rp 'ZVibfMtn^ 
in ahruv icriv )) ^affiXtia rm ob^aputv, 

4-5 peculiar to Matt. 

* Maxd^ioi 01 *fPiiv(i>vTtg 

xai d/'4/&;yrf( ri)v d/xa/otfur}}y, 

7-10 peculiar to Matt. 
** Maxd^ioi «tfri Srai' 

hviihi6(aeiit ufA&i xai d/u^omfiv 

xai ft^uffiv xa^ ufim 'jtav trovn^v Q;nf»0L 

VI. *• 'Eymro 3i li' ra/j; rifAt^aii ravrasi 
i^i\hTv aitrh¥ tig rh o^g. 

13-16 peculiiu: to Luke. 
*^ Ka/ xaraCA^ fitr avru¥ 

xa/ o;^Xo( /JM^rm ahrov, 

18-19 peculiar to Luke. 
'^ Kai abrhi ird^ag ro\»i hpkLKfuoug 

tii robi fia&firdg auroD iXtytv 
Maxd^toi 0/ ^T«;^o/, 
^r/ bfMtri^a i(fri¥ ri ^(fi^sfa rov 0fou, 

■* Max(£^io/ oi wt/i'Sivrfc ►Di', 

Maxd^toi 0/ x>jaio¥T%i niP Srt ytXd^rt. 
■• Maxa^toi ftfr« oray /ii<rfi^oiffi¥ bfiag 
01 ^I'tf^oKTo/, xa/ Srar apo^/V«<r/r u^wt^ xa/ 
h¥%ihk(a6i¥ xai 
fxCaXwtf/y ri ovo/*fca u/x£y w; irowj^iv 

Digitized by 




Matthew IV. 10. 

ihy Grod, and him only shalt thou serve. 
See y. 5. 

Seey. 6. 

^ Then the deyil 

leayeth him, and, behold, 

angels came and ministered unto him. 

Luke IV. 8. 

thy God, and him only shalt thou serve. 

* And he brought him to Jerusalem, 

and set him on a pinnacle of the temple, 

and said unto him, If thou be the Son 

of God, cast thyself down from hence : 

^^ For it is written. He shall give his 

angels charge over thee, to keep thee ; 

^^ And in their hands they shall bear 

itbee up, lest at any time thou dash thy 

foot against a stone. 

^ And Jesus answering, said unto him, 

It is said. Thou shalt not tempt 

the Lord thy God. 

" And when the devil had ended 

all the temptation, he departed from him 

for a season. 


Part of the Sermon on the Mount. 

V. ^ And seeing the multitudes, 
he went up into a mountain ; 

and when he was set, 

his disciples came unto him : 

* And he opened his mouth, 
and taught them, saying, 

* Blessed are the poor in spirit : 
for theirs is the kingdom of heaven. 

4-6 peculiar to Matt. 

* Blessed are Uiey which clo hunger 
and thirst after righteousness : 

for they shall hefikd. 

7-10 pecaliar to Matt. 
^ Blessed are ye, when men shall 

remk you, and persecute you, and shall 

VI. ^ And it came to pass in those days, 
that he went out into a mountain. 
13-16 peculiar to Luke. 
^^ And he came down with them, 
and stood in the plain, 

and the bompany of his disciples. 
18-19 peculiar to Luke. 
^ And he lifted up his eyes 
on his disciples, and said. 
Blessed be ye poor : 
for yours is the kingdom of €rod. 

^ Blessed are ye that hunger now : 

for ye shall be filled. 

Blessed are ye that weep now : for 

ye shall laugh. 

" Blessed are ye, when men shall 

hate you, and when they shall 

separate you from their company, 

and shall reproach you, and 

Digitized by 



Matthew V. 11. 

LuKB VI. 22. 

xaH liiiZii -NJ/fud^froi) 

mxsy f/xou. 

fVixa rou u/oD roD Av&^w^ov. 

" Xa/^iri 

•* Xa^9}rg fF fXf/v9} r^ i^f^qp 

tlolI ayaXXt&a^t^ on t iii^hi ufiZf 

xa/ tfx/^ri^tfarf, /dou yA^ 6 fiiMg {ffLat¥ 

^oXuf iv roTi ov^afoTr ourw^ yA^ 

flroXug «y rfJ ou^aff)* xarSt, rd aurA yeb^ 

idiuBoLV roui ^PoOfirai roui ^^ vfiw. 

i^otou¥ roTg 'ZPoOyiraiQ o/ ^artPtg abrSfv. 

♦ ♦ ♦ 

« • • 

"^ *AXX(i u^n- Xiyw roig axououtf/r 

See T. 44. 

ayairarf roOf ip^^^ou^ u/au¥j 

xaXSti «'o/s7rf ro/j; fitoo\J6i¥ vfiag^ 

■• EiiXoy«7i'f rouf xarafUfi6¥0Vi ufiT^y 

i'Xri^€a^6¥roj¥ Ufiag, 

•• T9J rv^rrovri tfi Mr/ r»)y 

6iay6¥a 'srd^t^i 

xat r^F aXXjjv 

xai rii¥ &XXfif, 

^ Ka/ rj3 ^i Xoir/ tf*©/ x^t^vou 

xai a'S'h roO 

zai rh¥ ^irmd tfou XaCf/l', 

a7^0¥r6g tfou r^ //idrtov 

afti ahrp xai rh ifMLTior 

xai rh¥ ^irSj¥afiii xwX^tf^f. 

41 peculiar to Matt. 

*■ Tj5 airovvri 6% Ui^ 

** Hair/ dl rw airowrt <n d/3ou, 
xai dirh roZ at^ofrog rd ad 

xai rh¥ ^iXovra &vh tfoO davf/Vaer^ 

Atii &ro(fr^a<pjli. 

fiii d'fairii. 

43 peculiar to Matt. 

** *EycM 3 J Xiyw u/x2V, dyaTarf 

See V. 27. 

r»Og f^^^oj)^ i'AtSi' (suXoyi/i-f 

rou; xara^OiffJkivouQ ufiag, xaXu^ 

voum roifi fittfovifrag v/iaQ) xai 

r^oatOx'Kf^t wrig tojv (ifl-jj^ia^oirwy 

u/tac xai) diuxlvrw vfi&i' 

45 peculiar to Matt. 

Vn. " Ilaw-a o5» 5<ra d^y SfXijri 

^^ Ka/ xa^<^; SfXfrf 

Jw T0i5tf/f uytt/i' oi Av^^ortToiy 

7ya To/o^/y uyct/v 0/ oSv^^aito/, 

ovruf xai itfuTg vMurt abroT;' 

xa/ uy(tf7(; ^o/f/f-g auro/|; o/ioiojg. 

V. *• *E&¥ y&^ dbya^rifffin roDg AyairuV' 
rai hfi&i^ r/va fi,i6Hv ?%irf ; 

•■ Ka/ 8/ dya*jraT% tovq dyairoiv' 
rag ufiag^ iroia b/i7y x^S'^ ^^'^ > 

ovyi xai 0/ rikutvai 

xai yd^ •/ dfia^ruXoi 

oxtrcaQ Toiovif/f ; 

roug dya'3rSf¥rag ahrodg d/yairSt€i¥, 

47 peculiar to Matt. 

33-35 peculiar to Luke. 

*• •Eirttf'tfi od¥ vfiiTg riXi/o/ «^ 6 ^arij^ 

*• r/wtf^ oIxri^¥tg, xa^^g h TanJ^ 

vfAat¥ 6 ov0d¥iog riXtidg i(frtf. 

u/aSk o!xri^fAU¥ iffrh. 

VII. * M^ xf/virf, ha fA^ x^i^n. 

^ Kai fiii x^/vjrg, xai ov /i,^ x^/tf?«. 

* *E¥ f y(k^ x^/fiars xgmrt x^i^n^^i^ 

Part of 37-38 peculiar to Luke. 

xai S¥ f fiir^tfi fiir^ii^e 

•• T^ yd^ alfr(j) fAtr^tf) f fitr^T^t 

jjutr^fl^iftTai v/s^. 

d¥rifjktT^friiftrat b/j^. 

Digitized by 




Matthew V. 11. 

say all manner of evil against you falsely 
for my sake. 
" Rejoice, 

and be exceeding glad ; for 
great is yonr reward in heaven : 
for so persecuted they 
the prophets which were before you. 
« « • 

See y. 44. 

** But whosoever shall smite thee 

on thy right cheek, turn to him 

the other also. 

^ And if any man 

will sue thee at the law, 

and take away thy coat, 

let him have thy cloak also. 

41 peculiar to Matt. 
^ Give to him that asketh thee ; 
and from him that would borrow of thee 
turn not thou away. 

43 peculiar to Matt. 
^ But I say unto you. Love your enemies, 
bless them that curse you, do good 
to them that hate you, and pray for 
them which despitefully use yon, 
and persecute you. 

45 peculiar to Matt. 
Vn. ^ Therefore all things whatsoever 
ye would that men should do to you, 
do ye even so to them : 
V. *• For if ye love them which love 
you, what reward have ye ? 
do not even the publicans 
the same? 

47 peculiar to Matt. 
^ Be ye therefore perfect, even as your 
Father which is in heaven is perfect, 
vn. ^ Judge not, that ye be not judged. 
* For with what judgment ye judge, 
ye shall be judged : 
and with what measure 
ye mete, it shall be measured 
to yon again. 

LuKK VI. 22. 

cast out your name as evil, 
for the Son of man^s sake. 
** Bejoice ye in that day, 
and leap for joy ; for, behold, 
your reward is great in heaven : 
for in the like manner did their 

fathers unto the prophets. 

« • « 

^ But I say unto you which hear. 
Love your enemies, do good to 
them which hate you, 
** Bless them that curse you, and pray 
for them which despitefully use you. 
** And unto him that smiteth thee 
on the one cheek, offer 
also the other ; 

and him that taketh away thy cloak, 
forbid not to take thy coat also. 

^ Give to every man that asketh of thee ; 
and of him that taketh away thy goods 

ask them not again. 

See V. 27. 

« And as 

ye would that men should do to you, 

do ye also to them likewise. 

■■ For if ye love them which love you, 

what thank have ye? 

for sinners also 

love those that love them. 

33-35 peculiar to Luke. 
^ Be ye therefore merciful, as your 
Father also is merciful. 
^ Judge not, and ye shall not be judged: 
(Part of 37-38 peculiar to Luke.) 

^ For with the same measure that 
ye mete withal, it shall be measured 
to you again. 

Digitized by 



Matthew XV. 14. 

LuKK VL 39. 

XV. ""ApiTf avrovs' 

^ EJin¥ d't xai va^a^oXiiv aWosg 

rvpXo/ t}fft¥ odfiyoi rv^XoJ¥' 

rv^Xhf di rvpXhv sar odfiyfiy 

Mriri iv¥ara/ rv^Xhg rvpXh¥ o^nytiif ; ou;^/ 

&/i^6rf^0i ifi ^6^U¥0¥ Tftfouyro/. 

dfif6ri^ot tig ^6v¥0¥ ifiTtaou¥rat ; 

X. •* Oux iffTiv /xatfijnjf uci^ rhf 

^ Oux t(frt¥ imOnr^i Wf^ rh¥ 


6tdd6xa\o¥' xarri^r/iffihoi dt irdi strra/ w^ 

6 hthd^xaXoi aurou. 

Vn. • T/ di /3Xfflri/^ r^ xa^fiof ri sv rf) 

** T/ di Py.i'Ttii rh xd^pog rh iv rf 

o^daXfip rou aiiXfov ffov^ ri)y df 

6<p6aXfif rov ddsXfou <row, r^i» di 

h rff <r^ hf6aKiL(p hoxh 

dox^v n)v Iv rji) /d/V h(p6a>4i(p 

o'j xaraMf?(; ; 

oh xara¥osTs ; 

* "H ipuii i^(7i Tp diiXffi <fov 

*■ Ilw^ dv¥aaat \£yu¥ r(p dhXpf eov 

"A^ti ixCdKu rh xd^^of 

* KhiK^iy dpi ixCccXoi rh xd^^og 

a^h rou 6(p6a\fAov <roy, xai /doO 

rh i¥ rip hf^aXfif tfou, avrhg r^¥ iv 

fl doxbs iv r^ 6ff^aXfip ffou ; 

rf h^^aT^f tfoD boxhv ov ^iirm ; 
uTox^/ra, fxCaXf v^Zro¥ 

• 'TflTox^/ra, ixCaXi T^wrov 

ix TOO hipdakfLoZ 6oZ n)v dox^v, xa/ 

ri)y dox^v ix rou hf^aX^v ^oUy xai 

roVf d/aCXf'vf/i/; fxCaXf/v r^ xd^fog 

r6ri d/aCXs>]/si( r^ xdg^og rh 

ix rou 6f6a\/iov roD adiX^oD diou. 

iv r(p h^kLKfj^f rov dhikpov tfou fxCaXs7V« 

6-15 peculiar to Matt. 

*• Oil ya^ ftfr/v dfvd^oy xaX&y flro/ouv 

See V. 17. 

xa^fl'ii' tfaflr^^v, o6df «'(£X/i' divd^ov (far^hv 

roiov¥ xa^vhf xaX6¥, 

»• 'A^hrZv 

** 'Exaerroi' yd^ dgydgov Ix row 

xa^'jrm avruv iviyvut^tf^t aurov;. 

/d/ou xa^oC y/vwtfxira/* 

Mrin (fuXXiyootf/y cwr^ &xa¥^u¥ 

ou yAj f$ dxa¥6ut¥ ifvWsyovstv 

errapyXiiv 5j airi r^/CoXwi' evxa ; 

<ruxa, oudi Ix ^drov tfraf uX^y r^vyu€n. 

** OUrw; TOi' di¥d^O¥ dya&h¥ xa^irovg 

xaXoug flro/iT; rh dt <!a'X^h¥ di¥d^¥ 

xa^flToOf crowj^ot)^ flro/sT: 

^^ Ou dvvarai d{vd^o¥ dya&h¥ xa^ouf 

See ▼. 43. 

^o¥fi^oyg ^o/i7P, oudt dsvdfov <racr^Sy 

xa^ovi xaXoO( flro/tTv. 

Xn. •* *Ex y(i^ rov r7t^i(f<fi{ffiarog rTJg 

See Y. 45. 

xaodiai rh (frofia XaXf/l 

•• ' O dyaHi &¥^§0ttTog ix rov dyaM 

*• 'O dya^hg av^puvog ix rov dyaM 
Sijtfau^u rrii xa^iag avrov 

^flifauoov (r?; xoL^hiag) 

ixCdWu dya^dj xai h Tovjj^if 

rpopi^ii rh dyaU¥^ xai o wovr^^hi 
{a¥0^eam{,) ix rov ^ovfi^ov (Sijtfai/^ou 

&¥0^eavog ix rou ^o¥ri^ou ^fi^av^ou 

ixCaXXf/ 9ro¥n^d, 

riig xa^d/ag aurou) flr^opf^i/ rh 'ZOVHi^Sr 

See V. 34. 

gx yd^ vt^ia<fiv/iarog xa^hiag 

XaXf/'ri Srofia aurou. 

*• T/ hi (L% xaXi/rg Ku^/i K^^if, 

xai ov *xonrt a Xiyoi ; 

VU. •* n&i oZy lisrii 

** n&g 6 i^x^fi'S¥og ^^hg fJA xai 

dxo\)tt fiov rodg X6yovQ rovroui 

dxovu¥ fLov rm X6yea¥ 

Digitized by 




Matthew XV. 14. 

XV . ^^ Let them alone : 
they be blind leaders of the blind. 
And if the blind lead the blind, 
both shall fall into the ditch. 
X. ** The disciple is not aboye 
his master. 

VU. • And why beholdest thou the mote 

that is in thy brother's eye, but 

considerest not the beam that is 

in thine own eye ? 

* Or how wilt thou say to thy 

brother, Let me pull out 

the mote out of thine eye ; 

and, behold, 

a beam is in thine own eye ? 

' Thou hypocrite, first cast out 

the beam out of thine own eye ; 

and then shalt thou see clearly 

to ccut out the mote out of 

thy brother's eye. 

6-15 peculiar to Matt. 
See V. 17. 

^* Ye shall know them by their 

fruits. Do men gather grapes of thorns, 

or figs of thistles ? 

*^ Even so every good tree bringeth 
forth good firuit ; but a corrupt 
tree bringeth forth evil fruit. 
^ A good tree cannot bring forth 
evil firuit, neither can a corrupt tree 
bring forth good fruit. 
Xn. ^ Out of the abundance of the 
heart the mouth speaketh. 
^ A good man, out of the good 
treasure of the heart, bringeth forth 
good things : and an evil man, 
out of the evil treasure, 
bringeth forth evil things. 
See V. 34. 

VII. •* Therefore, whosoever 
heareth these sayings of mine. 

Luke VI. 39. 

^ And he spake a parable unto them, 

Can the blind lead the blind ? 

shall they not both fall into the ditch ? 

^^ The disciple is not above 

hb master : but every one that is 

perfect shall be as his master. 

** And why beholdest thou the mote 

that is in thy brother's eye, but 

perceivest not the beam that b 

in thine own eye? 

^ Either, how canst thou say to thy 

brother, Brother, let me pull out 

the mote that is in thine eye, 

when thou thyself beholdest not 

the beam that is in thine own eye ? 

Thou hypocrite, cast out first 

the beam out of thine own eye, 

and then shalt thou see clearly 

to pull out the mote that is in 

thy brother's eye. 

** For a good tree bringeth not forth 

corrupt firuit ; neither doth a corrupt tree 

bring forth good firuit. 

** For every tree is known by his own 

firuit : for of thorns men do not gather 

figs ; nor of a bramble bush 

gather they grapes. 

See T. 43. 

See V. 45. 

^ A good man, out of the good 
treasure of his heart, bringeth forth 
that which is good ; and an evil man, 
out of the evil treasure of his heart, 
bringeth forth that which is evil : 
for of the abundance of the heart 
his mouth speaketh. 

*• And why call ye me. Lord, Lord, and 
do not the things which I say ? 
*" Whosoever cometh to me, and 
heareth my sayings, 

Digitized by 




Matthew VIL 24. 

xai ^oiiT abrovij 
bfiAi<a6u ahrhf 

r^r oijuav aurou 

xai oitx fn<rsr 

nkfitTJoitro yc^^ M riiv vir^av. 

*" Kai Tag ttxouMr fji^u r^g XAyoui 

rovrovg xai /lij iroim abrovg 

6/101 eu&^ffsrou &vd^i ^u^p, 

Sffrtg (^xod6/j,rifftv auroD n)v o/x/ay 

fT^ ri)y afiiLW, 

^ Kai xariCfi ri ^^o^^ 

xai i>Jov oi worajtJkoi 

xai fTVfu<ray o/ a¥ifi,ot 

xai Tfotffxo'vf/ay r^ o/xicp ixttvp^ 

xai 8Tf<ny, xa/ fjif 

Luke VL 47. 

xa/ <ro/6;y a6rou;, 

^ *OfLot6g itrrn av^^cat^ o/xo^o/tovvr/ 
o/x/av, S; ftfxa'vl/f y xcu iCa^uyiy 
xa/ ei^xfy Sf/ctfX/oy iv/ n)y ^r^r 
vXfUJkfivMti dh ytvofjbivfii 
T^o«^^giy Tora^b^; 

r/r o/x/(f fxi/yij, 

xa/ oux 7(r^ufft¥ tfaXivcas a&ri)y 

d/(ib r^ xaXcu^ oixodo/JATiS^ aMiv 

(n^ifAtXtearo yS^ M n)y Tir^y). 

*• 'O 3« dxo6<ra( 

xa/ ^bi) ^oiTiffai 

SfAot6i iuTiv ay&^ut^ff) 

oIxodof/L^ffavrt oixJav 

M rjjy yriv x»^ig ^i/aiX/ou, 

1^ 7^o<ri^^9j§fy 6 vorayCf&^C) 

xai ih&vi tft/ygTieriy, xa/ i/iysro 
rh Inyc^ ^ni oixiag iXitvfii fhiya. 


The Cure of the Centurion's Sebyant. 

Vm. • El^tXHrrt di abr^ tig Kapa^- 

T^otf^X^iy aurjS ixar6yra§x^g 

^a^axaXSfV avrhv ^ Kai Xjy«y 

Vli. ^ E/tf^X^fy tif Kapapaoxtfi,, 

* 'Exarovrd^ou di rsvog oouXog xaxSig 
'iX"^^ ^A^sXXfy rsXfvray, o( ^y aur^ 

• *Axo^<ra^ 3g ^^^ rou 'lijtfoD 
d^stfrs/Xfy it^hg ahrh 
vpiffQvTi^ovg ruv *Iov6a/m^ k^uru¥ 
alrhv Ihrojg sKAitv hia^u)6p rh douXoy 

* O/ h\ ^a^ayiv6fAivoi Tg^ r^y 'IijtfoDf 
<ra^ixdXouy aur^y c^oudouug Kiyomg 
Srt &^i6i i^iv f 'fra^i^fi roDro* 

• 'AyaT9? yd^ ri itfyoc vfioj¥ xai 

r^¥ <ruya^ft»^i)y a6ri; (fixodofA^<n¥ i/d^T^, 

Digitized by 




Matthew VH. 24. 

Luke VI. 47. 

and doeth them, 

and doeth them, 

I will liken him onto 

I will shew you to whom he is like : 

a wise man, which built 

^ He is like a man which built 

his house 

an house, and digged deep, and 

upon a rock; 

laid the foundation on a rock ; 

■• And the rain descended and the floods 

and when the flood arose. 

came, and the winds blew, and beat upon 

the stream beat yehemently upon 

that house ; and it fell not : 

that house, and could not shake it-: 

for it was founded upon a rock. 

for it was founded upon a rock. 

•• And every one that heareth these 

^ But he that heareth. 

sayings of mine, and doM them not, 

and doeth not, 

shall be likened unto a foolish man, 

is like a man 


that, without a foundation, 

built his house upon the sand ; 

built an house upon the earth ; 

^ And the rain descended. 

and thejloods came. 

against which the stream 

and the winds blew. 

and beat upon that house ; and 

did beat yehemently, and immediately 

ii fell: and great was the M of it. 

it fell; and the ruin ofthat house was great. 

The Cure of the Cektubion^s Skryajxt, 

Vm. » And when 

Jesus was entered into Capernaum, 

there came unto him a centurion, 

* Beseeching him, and ityiog, 

Vll. ^ He entered into Capernaum, 

* And a certain centurion*s senrant, 
who was dear unto him, was sick, 
and ready to die. 

* And when he heard of Jesus, 
he sent unto him the elders 

of the Jews, beseeching him that 

he would come and heal his 


^ And when they came to Jesus, 

they besought him instantly, saying, 

That he was worthy for whom 

he should do this : 

* For he loveth our nation, and he hath 
built us a synagogue. 

Digitized by 




Matthew Vm. 6. 

iffi Ku^/f, oux f/^/ txavhi ha 
/lov b^h rii¥ artytiv iiciX^tig* 

&\\& fi,6vo¥ tM X6y(f), xai /adfj^irai 

6 iraTs fiov, 

* Kai ykp iyit &¥^^ayir6i il/Mi birb 

tfr^ariiarag^ xai Xiyut rourtf) Ilo^futfjjr/, 
xai wo^fuira/, xai aXXy^E^p^ou, xai 
g^;^gra/, xai np douXy fjkou Ilo/fiifw 
roDro, xai iroisT. 
*® 'Axoutfa^ df 6 'lijtfoD; 
i^a\ffiaas¥ xai 
i7Ti¥ roTg &xo\ov0ov<riv 
*A/u,ii¥ Xtyu bfjJ^f va^* ovdtvi 
TO(javrri¥ 'jei^iv i¥ rift *l0'^ai)X lE^oi', 
11-12 peculiar to Matt. 

"Tfl'ayg, w^ MtmucaQ ysvfi&Tjru cor 

id^fl 6 ^aTg [aurou) 
sv rfi u^cf sxst¥ri. 

Luke VIL 6. 

• *0 d« 'Ifi^ovs i'X'o^fvtro ^9 auroTg, "Hdn 
di avTOv ov fiax^6i¥ ATs^ovrog a^h rr^g 
oixiag, t^tfi-y^/sv r^hg auTh¥ ftXovg 

6 ixar6¥Ta^og Xiycuv avrp Ku^/«, fiii 
tfxuXXou* ov ySt^ ixav6g it fit ha 
b^h rii¥ ffrsytiv fjkov ti<fs\0rig' 
^ Aih ovdi SfjM\iTh¥ fi^iUifa ir^hg ck 
i\0sTy AXX<i s/^-g X6y(/)^ xai ladrirca 
vaTg fiov. 

® Kai ySt^ iyii &v&^bi^6g tifii it^h 
i^ov<f/ay raffcofisvog €x<»¥ v t ifi,avrh¥ 
<ST^aTi(arag^ xai Xiyu rovrif/ Ilo^futfijr/, 
xai m^tveratf xai ^XX^^^E^p^ou, xai 
hX^^^h *«^ ^? dov'K(fj fjLou Uo/fiSo¥ 
rouro, xai votsT. 

• ^Axov(rag ds ravra 6 'Ifjcfoug 
idaiifi^aciv aOrov, xai ffT^a<psig 
T(ff &xoXov^ovvri ahrf o;^Xy il*n¥ 
Aeyu vfj>7^y oudh 

i¥ r(p 'la^ariX rocraurfiv vi(STi¥ sS^ok. 

*® Kai uTotfrPf-vl/aFrff o/ ^rs/ifSsyrsg 

fig T^v oTxo¥ su^ov 

rh¥ a<fh¥ov¥ra dovXov uyiaivoyra. 

John sends Two of his Disciples to Jesus. 

XI. «*0 d« 'Iwavvjjf, &c. 

llif/if'>\/ag diSt (^dvo) ru¥ fj,a&riT(a¥ axtroZ 

• 'El*JFi¥ avr(p 

" ' ^ * HX^f^^^^^^ ^ m^oir ^^ocdoxStfJkiv ; 

I'xox^idtig *l9}tfou; ff^Tsy abroTg 

" Ka^ 'jr^ooxaXiddfitvog 

dvo rivdg rm (i»a&i\rca¥ ahroZ o 'Iwairwjc 

iirtfL-^t¥ T^hg ri¥ xu^/ov \iyu¥ 

Su f 7 i^x^fjki¥og, )j a\\o¥ 'X§o(fdoxSifJi,6¥ ; 

20-21 peculiar to Luke. 
*• Kay a9rox§i6sig (o 'Ificovg) il'jet¥ ahrotg 

Digitized by 




Matthew Vni. 6. 

Lord, my servant lieth at home sick 
of the palsy, grievously tormented. 
^ And Jesas saith unto him, I will come 
and heal him. 

^ The centurion answered 

and said, Lord, 

I am not worthy that thou shouldest 

come under my roof: 

but gpeak the word only, and 
my servant shall be healed. 
* For I am a man under authority, 
having soldiers under me : 
and I say to this man. Go, and 
he goeth ; and to another, Come, and 
he Cometh ; and to my servant. 
Do thb, and he doeth it. 
*® When Jesus heard it, 
he marvelled, 
and said 

to them that followed, 
Verily I say unto you, I have not found 
so great faith, no, not in Israel. 
11-12 peculiar to Matt. 
^ And Jesus said unto the centurion. 
Go thy way ; and as thou hast believed, 
so be it done unto thee. 

And his servant was healed 
in the self-same hour. 

LuKB vn. 6. 

^ Then Jesus went with them. And when 

he was not now &t from the house, 

the centurion sent friends to him, 

saying unto him, Lord, trouble not thyself: 

for I am not worthy that thou shouldest 

enter under my roof: 

^ Wherefore neither thought I myself 

worthy to come unto thee : 

but say in a word, and 

my servant shall be healed. 

^ For I also am a man set under authority, 

having under me soldiers ; 

and I say unto one. Go, and 

he goeth ; and to another. Come, and 

he Cometh ; and to my servant. 

Do this, and he doeth it. 

' When Jesus heard these things, 

he marvelled at him, and 

turned him about, and said 

unto the people that followed him, 

I say unto you, I have not found 

so great &ith, no, not in Israel. 

^® And they that were sent, returning 
to the house, found the servant whole 
that had been sick. 



XI. • Now, when John, &c. 
he sent two of his disciples, 
* And said unto him, Art thou he 
that should come, or do we look 
for another t 

^ Jesus answered and said unto them, 

^* And John callmg unto him 

two of his disciples, sent them to Jesus, 

saying. Art thou he 

that should come ? or look we 

for another? 

20-21 peculiar to Luke. 
" Then Jesus, answering, said unto them, 

Digitized by 




Matthew XL 4. 

Luke VIL 22. 

Uo^v^iVTii u^ayytiXart 'itaavvfi 

noffu^fyng a^ieayyiiKcLTt *Iotd9ffi 

a axoUrf xai fiXivtrv 

a s7dfrf xa/ ixoOcan^ 8r/ 

• TvpXoi d¥aCXeirovgi¥ xai yoikol ^ri^/- 

rvpXoi a¥aQ\i^ov(f/Vy 'Xfiikol vt^t- 

fl-aroDtf/ir, XiT^y xa^a^/^owa/ xa/ 

flraroutf/v, Xit^o/ xatfa^/^owoM, 

Ktii^ol &xovov<ri¥, xa/ vix^oi iyii^wcu 

xwpo/ &xo{fou<fi¥, vtx^oi fyf/^ovro/, 

xai 'xroj^oi luayysX/^oifra/' 

flrrw;^©/ suayyiX/^owa/* 

* Kai fMtxap6i t^riv oq iit¥ fi^ 

•• Ka/ fiaxd^tos hri¥ h i^^ A") 

^xavhaki^fi fv t^eto/. 

(fxavda>j(f0fi h i/ioi. 


Christ's Testimony to John. 

irt^i *l(advvou T/ i^riTJari ttg rii¥ 

tPflfio¥ ^fd^aa&at ; xdXafiov u^rb di^f^ou 

<raXiv^/tf yof ; 

® 'AXXcb r/ j^^Xtfarf /^i/k ; &v0^otcro¥ 

iv fiaXaxoTi [//iMiTso/g) ^fifistffiivov ; 

/doO 0/ re^ fiaXaxd fo^ov¥r€Q 

iv toTq oixoii Tuv ^aaiXsuv Mv, 

• * AXXcb ri I^^Xtfari ; v^apriTfiv ihTv ; 

val Xiyca v/Jkiv^ xai iFt^ia^ort^ov 'r^o^fjrov, 

*® Ovroi yd^ s(frtv vi^i oS yiy^a'jnai 

*Idou iy^ d^omWu rhv &yyiX6¥ 

fAov T^h cr^otfM^ou tfou, xa/ xara- 

<rx6uatfs/ ri)v od^y tf'ou ifj/x^osHv 6o\), 

*^ 'A^gm^v Xgyw u/£r/r, oux jy^ys^ra/ 

^Iwdvfou rov /3aflrr/tfroD* 

6 di fiix^Sn^og iv rj! ^acikiicf, ruv ov^avuv 

fiftt,uv iariv aurou. 

12-15 peculiar to Matt. 
i« T/w dt ofJkOiOiKfu 
riiv yivsdv ravrTiv ; 

ifiola iarh ^atb/oii 

■* *ATi'kHvTatv ds rZv dyyWw 'Iwayvov 

fj^^aro Xiynv 'r^hg rovi o^Xovg 

vi^i *Iudwov T/ s^iXfiXviart sig riiv 

t^flfjifOv ^tdca<s6ai ; xaXa^oy uvh dvijjfOV 

^aXivSfitvov ; 

•« ' AXXA ri i^iXfiXv^art !6t?if ; av^^otorav 

iv /laXaxoTi tfjkarioii rifi^is^fiivov ; 

tdov 0/ iv }fiarta/i<p ivdo^tft xa/ r^ufjl 

itird^yfiYTig iv rtiSi ^aiiXmii iiciv, 

•• * AXXA ri i^tXf{X\j6art IdsT^ ; T^op^rtiv] 

vai Xsyu xtfiTv^ xai *m^i6€6ri^ov ^^ofijrou. 

^ OurSi i(friv ti^/ ol yiy^a^rai 

*lhou d^omXXft; rh ayytX6v 

/lou ir^h T^otfMTou ffov, tg xara- 

axsvdffsi r^v odor aov e^^^otf^iv cov. 

■• Asyu vfiTv^ 

fittii^uv iv ytvvfiroTg yuvaixutv wgop^nj^ 

*l(iidvv(iu (roD /3a«T/tfroD) ouds/; «(fr/v 

d^ fi,ixo6ri(os iv rji ^aatXtiff roD 0ftou 

fisi^uv aurou i^riv, 

29-80 peculiar to Luke. 
'^ (E/^f dg h Ku^iOf) Tivi ouv i/Aomeott 
rouQ dv6^if)icoug r^g ytviag raurfig^ 
xai rivi thiv Sfiotoi ; 
■■ 'OfMioi tiatv iroidioig r^^g 

Digitized by 



Matthew XL 4. 

Luke VII. 22. 

Go and shew John again those things 

Go your way, and tell John what things 

which ye do hear and see : 

ye have seen and heard ; 

* The blind reodve their sight, and 

how that the blind see. 

the lame walk ; the lepers are cleansed, 

the lame walk, the lepers are cleansed. 

and the deaf hear ; the dead are raised up, 

the deaf hear, the dead are raised. 

and the poor have the gospel preached 

to the poor the gospel is preached. 

to them. 

* And blessed b he, whosoever 

** And blessed is he, whosoever 

shall not be offended in me. 

shall not be offended in me. 


Chri8t^s Testimont to John. 

* And as they 

departed^ Jesus began to say 
nnto the multitudes concerning John, 
What went ye out into the wilderness 
to see ? A reed shaken with the wind ? 
^ But what went ye out for to see ? 
A man clothed in soft raiment ? 
Behold, they that 
wear soft clothing 
are in kings' houses. 

* Bat what went ye out for to see ? 
A prophet ? yea, I say unto you, 
and fnore than a prophet. 

^® For this is he of whom it is written. 

Behold, I send my messenger 

before thy face, which shall prepare 

thy way before thee. 

** VerUy 1 say unto you. Among 

them that are bom of women 

there hath not risen a greater 

than John the Baptist : notwithstanding^ 

he that is least in the kingdom 

of heaven is greater than he. 

12-15 peculiar to Matt. 
*• But whereunto 
shall I liken this generation ? 

It i» like unto children 

•* And when the messengers of John 

were departed, he began to speak 

unto the people concerning John, 

What went ye out into the wilderness 

for to see ? A reed shaken with the wind? 

■* But what went ye out for to see ? 

A man clothed in soft raiment ? 

Behold, they 'which are 

gorgeously apparelled, and live delicately, 

are in kings' courts. 

^ But what went ye out for to see ? 

A prophet ? Yea, I say unto you, 

and much more than a prophet. 

•^ This is he, of whom it is written. 

Behold, I send my messenger 

before thy face, which shall prepare 

thy way before thee. 

■• For I say unto you, Among 

those that are bom of women 

there is not a greater prophet 

than John the Baptist ; but 

he that is least in the kingdom 

of God b greater than he. 

29-30 peculiar to Luke. 
^ And the Lord said, Whereunto then 
shall I liken the men of this generation ? 
and to what are thev like ? 
*• They arc like unto children 

Digitized by 




Matthew IX. 16. 

roTg sTt^oti (auruv) 

xai ovx ixS^affh, 

fMrjrt iff6icav /Mfirs *xi)/m^ 
xal \iyo\)6i¥ Aa/fi^Svtov tyit* 
" *HXtf«i' 6 vihi Tov M^iMi^iroM 
Miw¥ xai vhdiv^ xai Xiyou<fi¥ 
'idoD &v&^oj^og fdyoi xai oho^Srtjg^ 
rtXuvZv fiXoi xai afia^roiKm, 
Kai idixaitii^fi ^ aofia A^h 
tSjv rixvojv alnjg. 

Luke VIL 32. 

iv ayo^ xadfifisvoii xai ^^off^oivoDtf/r 

Kiyovrti IivX^aafit¥ vfiTv xai 

ovx it^fi^a^&s^ U^v^(ra/it¥ vfAn 

xai ovx sxkav6aTS, 

** *EXflKv0S¥ y^^ ^I(ad¥Vfii 6 ^a^rrtfrrin 

finrt sf^uv a^ro¥ /Mrjn irho^v o7wy, 

xai Xiyirt Aaifi,6¥to¥ t^u, 

•* *EXfjXvh¥ 6 vtig rov a¥6^wrov 

t<f6u¥ xai *K:ivm^ xai Xiytrt 

*Idoi) Siv^^OMTog fdyoi xai o/vo^orrn^ 

(pfXog rtXmuv xai a/i^^ruXuv, 

^ Kai ibixat(a0fi rj ao^ia d'teh 

*ira¥T(a¥ rm riX¥cav avriJQ, 

SEonoN vm. 

Christ^s Reply to the Scribe who offered to follow him, and to the 
Disciple who wishbd to Burt his Father. 

Xm. " Kai ie^o€tUi)¥ 

tJfi y^afAfiarsvi sJ^tv avr^ AiddtfxaXty 

axoXov^Tidu 601 Stov idv ^^^^XV' 

^ Kai Xeyti avrf 6 *Ift<fovg A/ dXutTixtg 

fuXiovf €xov<fn xai rd inruvd 

Tov ov^avov xaTa6xn¥(a(Sug^ o b\ vihg 

Tov av&^fa'JTOv ovx i^Jti atoD t^¥ xifaX^v 


" *Eri^o^ hi roiv fia^tirZy 

sT'TTSv avrf Ku^/g, Jw/VgfvJ/oy fi,oi 

'TouTov avsX^sTy xai Scc'sj/a/ rhv^ars^a fiov, 

■■ 'O dl 'lfj6ovg Xeyti avrf * AxoXovht 

fioi, xai &<pig rovg I'fx^oi); ^d-^at rovg 

iavruv vtx^ovg. 

IX. ** Kai (iymro) 'sro^vofiiyw avruv iv 

rji 6d(fi s7t6v rig 'X^hg avr6v 

^AxoXov&fjSu 601 SflTou idv aTt^xV (Ku^/f). 

•• Ka^ iTinv avrf 6 ' Ifisovg A/ dXiaTfxtg 

^uXiodg €X9V(ri¥ xai rcb Tsre/vcb 

rov ov^avov xara6Xfiv(Ai(ffigy 6 dt vihg 

TOV av^^oH'Tov ovx lyjki vov r^y xi^X^¥ 


^' E^rsy ds ir^hg lirt^ov ^AxoXovhi /MOt, 

* O dt ilmy Kh^tij Mr^i-^oy fiot 

d*fPiX6l¥Ti ']r^uro¥ Sa>]/a/ rh¥ irari^a yctou. 

^ E/Vsir df avrtp (6 'Ititfovg) 

"A^s^ rovg vtx^ovg^d-^at roi^g lavru¥ 

Digitized by 




Matthew XI. 16. 

sitting in the markets, and 

calling unto their fellows, 

" And saving, We have piped unto you, 

and ye have not danced : we have 

mourned unto you, and ye have 

not lamented. 

*• For John came neither 

eating nor drinking, 

and they say, He hath a devil. 

^' The Son of man came eating 

and drinking, and they say, 

Behold a man gluttonous, 

and a wine-bibber, a friend 

of publicans and sinners : 

but Wisdom is justified of 

her children. 


Luke VU. 82. 

sitting in the market-place, and 

calling one to another, 

and saying. We have piped unto yoji, 

and ye have not danced j we have 

mourned tP you, and ye have 

not wept. . 

^ For John the Baptist came neither 

eating bread nor drinking wine ; 

and ye say. He hath a devil. 

®* The Son of man is come eating 

and drinking ; and ye say. 

Behold a gluttonous man, 

and a wine-bibber, a friend 

of publicans and sinners 1 

** But Wisdom is justified of 

all her children. 


Christ's Reply to the Scribe who offered to follow him, and to the 
Disciple who wished to Burt his Father. 


a certain scribe came, and said unto ^tm, 

Master, I will follow thee 

whithersoever thou goest. 

*^ And Jesus saith unto him, 

The foxes have holes, & the birds of the air 

have nests ; but the Son of man 

hath not where to lay his head. 

^ And another of his disciples 

said unto him. Lord, suffer me first 

to go and bury my fiither. 

** But Jesus said unto him. Follow me ; 

and let the dead bury theb dead. 

EK. *^ And it came to pass, that, as they 

went in the way, 

a certain man said unto him. 

Lord, I will follow thee 

whithersoever thou goest. 

*® And Jesus said unto him, 

Foxes have holes, and birds of the tur 

have nests ; but the Son of man 

hath not where to lay his head. 

** And he said unto another. Follow me. 

But he said. Lord, suffer me first 

to go and bury my father. 

^ Jesus said unto him. 

Let the dead bury their dead. 

Digitized by 




Woes pronounced against the Cities of Galfleb. 

Matthew XI. 21. 

■^ Oua/ tfo/ Xo^a^i/V, oua/ <ro/ Bujfi^aTddv 
Sri 1/ sv Tv^(fj xai 2tduvi l^sfovro 
a/ dumfisii at yt^ofisva/ iv ufiTv, 


■■ Itkiiv Xiyw ufiT^y Tvotfj xai 2/d5w 

anxTort^ov ttfrai h ifis^cp x^t6nag 

^ VfJU\f, 

Luke X. 13. 

** Oua/ <ro/ Xo^a^f/v, oua/ tfo/ Bti^saJdd' 

Sti s! sv Tv^(f) xai lidStvi iytv^^fiffav 

as huvdfLiii at ytvSfitvai iv vfiTv, 

'jraXai oiv tv ifdxx(fj xas cvod^ xadrifi^tnt 


^* nXjiv Tvfitf) xaJ ^idStvi 

avfxrSn^ov sarat i¥ rp x^s<ni 

J5 vfi,Tv, 

^' Kai cv Ka^a^vaoufi,^ /i^ mi rou ou^aroD 

l-^ca&Tigri ; i«^ rou ^edou xaraZiZccciriap, 


Christ Thanks his Heavenly Father for revealing himself to the Simple. 

■* 'Ek Ixihift T(ji xai^(fi 
uirox»t6iig 6 *Ifi<fovg f7<Tsr 
'E^o^oXo^ouycta/ <ro/ iFdn^^ 
xu^/f rou oupavou xal r?j ^?f, 
Iri Ix^u-^ai ravra dcri tf'opwv xai 
avvsTUfv^ xal axtxaXv^/ag avrd vriT/oii* 
•• Na^ 6 Ilar^p, Sri ourug 
iymro iudoxia ffj^ir^o66h aou, 

■^ ndvra fioi ira^fMfi ^'^^ ^o2f 'jtut^Ss fiov, 

xai oudeig imyixjiSXii rh Tihv 

%i fiii TlaTTi^^ olds r^v 'jrari^a 

rig triyivuKfxu it /A^i 6 T/hs 

xai f idv jSouX^jra/ 6 Tihg a^oxaX^'vl/a/. 

" 'Ey aur^ rf w^qp jjyaXX/cttfaro 

rCj ^vi'jfiari (6 *ljjffouj) xai tl^tv 

^E^o/ioXoyovfiai troi Tdrs^y 

Kv^ts rou ov^afov xai rrig yrjg, 

on aTtx^v^i/ag raZra d^h cofuv xai 

(fuvtruv^ xai dflrixaXu-vJ/aj aurd njflr/o/g- 

'Sai 6 'X'arrj^^ Er/ ourus 

sifdox/a symro ifi^^ncdsv com. 

" Kai ar^apiii 'x^hg rovg fia6r,rdg ifviv 

ndvra fi,ot ^a^tdS^r^ v^h rov war^og /mov, 

xai oudi/g yimaxit rig iffrtv 6 T/hg^ 

1/ /Mii 6 narjj^, xa^ rig strnv h Ilarj)^ 

ti fiii 6 Tihg 

xai f dv /SouXjjra/ o Tihg amxaXv-^at. 

Digitized by 




Woks pronounced against the Cities of Galllre. 

Matthew XL 21. 

^ Woe unto thee, Chorazin I woe unto 
thee, Betbsaida I for if the mighty works 
which were done in you 
had been done in Tyre and Sidon, 

they would have repented long ago 
in sackcloth and ashes. 
** But I say unto you, It shall be 
more tolerable for Tyre and Sidon 
at the day of judgment than for you. 
''And thou, Capernaum, which art exalted 
unto heaven, shalt be brought down to hell. 

Luke X. 13. 

** Woe unto thee, Chorazin ! woe imto 
thee, Bethsaida I for if the mighty works 

had been done in Tyre and Sidon 

which have been done in you, 

they had a great while ago repented, 

sitting in sackcloth and ashes. 

^* But it shall be 

more tolerable for Tyre and Sidon 

at the judgment, than for you. 

'^ And thou, Capernaum, which art exalted 

to heaven, shall be thrust down to hell. 

Christ Thakks his Heavenly Father for revealino himself to the Simple. 

■• At that time Jesus answered 

and said, I thank thee, O Father, 

Lord of heaven and earth, 

because thou hast hid these things 

(Vom the wise and prudent, 

a^d hast revealed them unto babes. 

■• Even so, Father ; for so it seemed 

good in thy sight. 

■* All things are delivered unto me 

of my Father : and no num knoweth 

the Son, but the Father ; 

neither knoweth any man the Father, 

save the Son, and he to whomsoever 

the Son will reveal him. 

" In that hour Jesus rejoiced in spirit, 

and said, I thank thee, O Father, 

Lord of heaven and earth, 

that thou hast hid these things 

from the wise and prudent, 

and hast revealed them unto babes : 

even so. Father ; for so it seemed 

good in thy sight. 

** All things are delivered to me 

of my Father : and no man knoweth 

who the Son is, but the Father ; 

and who the Father is, 

but the Son, and he to whom 

the Son will reveal him. 

Digitized by 




The Lord^s Prayer. 

Matthew VL 9. 

ayiatf&n^oj rh ovofi^d 6w 

^* Th¥ a^rov fifJkZv riv mo{/6i09 

^' Ka/ a(pti TjaT^ ra o(psiX^fAara 
TifiaiVy u)g xai rijtiiTg a^rjxafisv 

^^ Ka/ fi^ sht/iyxrig tifiag tig ^u^a^fiovy 
aWd^ ^\j6at nfiai d^h roD Tovri^ov, 

Luke XI. 2. 

' n.drt§ [fifiZv iv rcTg ou^voTg) 
dytaff^riru rb ovofid <rou' 
*EX^?r« i j8a<r/Xf/a 6o\)' (ytfri&riru 
rh ^iXrym^d 6ou wg h ob^avfi xai 
M yni-) 

• Th &^ov fifi^Zv rhv ivtovtrtov 
6l6ov rifih rh xaff fifis^av 

* Ka/ apsg tifiTv rdg d,(ia^/ag 
rifiuvy xai yd^ avroi d^/ofitv 

Ka/ fi^ thsveyxfig fifidg iig ^ii^6fUv 
(dXXA ^D<ra/ jj/^ag dnrh roD toi>9J^oD). 

Part op the Sermox on the Mount. 

Vn. ^ Atntrf, xat do&yj^srai \jfi7\f 
^>jr6/r«, xai iu^^<r«ri' 
x^ovin, xai dv(nyri<S6rai VfiTv, 

• na; yd^ ahu¥ XafiQd^st^ 
xai 6 t^TiTuv iv^Jffxtij xai rff 
x^ovovn dvoiy^ffsrat, 

• "H rts i§ ijfiu¥ dv&ouyxoi^ oy 
aiTtiCii vihi axjToZ a^rov, 
fi*^ yJOov i^r/^wtfi/ a\jT(f) ; 

^® "H xai ix^yv aJrTjffs/, /aj) 
S^/y S'^tdoaffit avrfi ; 

** E/ oZ¥ vfitTg Tovriooi ovrtg 
o7dan do/iara dya&d dtdovai 
ToTg rexvoig v/nuv^ T6^(f) fidXXov 
6 ^ar^^ vfiuv 6 iv roTg ov^afoTg 
6u>ffn dyaOd rorg 
airovffiy auro'v. 

• A/rg/ri, xai Mridirai vfiTr 
'(^firi?rt, xcci iv^r}ffsrr 
x^ovgrs, xai dvotyfiriffiTai vfiTv, 
*® lla; yd^ 6 airuv XafiZdm^ 
xai ^jjrwy tv^hxtt, xai rfi 
xpovoyr/ dvoty^^yiffirai, 
*^ T/va hi J j u/Gtwv rh vari^a 
airfidii 6 vihg a^rov, 
/u.i) yj&ov sviduxrsi avrf ; 
5j xa/ /;^^uv, fi,^ dvriJx^uog 
ofiv avr(p s'S'tddifd ; 

1 2 peculiar to Luke. 
^ E/ oui/ u/ts/*^ ^ovri^oi v'srdo'^ovrtg 
o/darg dofiara dyadd bibovat 
roTg rixvoig v^iuv, 'ji6<Sff) fidWov 
6 'irarfi^ 6 i^ ou^avov 
duKTSi 'TViZfLa aytov roTg 
alTo\J<U¥ aurSv ; 

Digitized by 




The LiORd's Prayer. 1 

Matthew VI. 9. 

• Our Father which art in heaven, 

Hallowed be thy name. 

^® Thy kingdom come. 

Thy will be done 

in earth, as it is in heaven. 

*^ Give us this day our daily bread. 

^ And forgive us our debts, 

as we forgive 

our debtors. 

^ And lead ui not into temptation ; 

but deliver us from evil. 

Luke XL 2. 

• Our Father which art in heaven, 
Hallowed be thy name. 

Thy kingdom come. 

Thy will be done, 

as in heaven, so in earth. 

' Give us day by day our daily bread. 

* And forgive us our sins : 
for we also forgive 

every one that is indebted to us. 
And lead us not into temptation ; 
but deliver us from evil. 


Part of the Sermon on the Mount. 

Vn. ^ Ask, and it shall be given you ; 

seek, and ye shall find ; 

knock, and it shall be opened unto you : 

• For every one that asketh, receiveth ; 
and he that seeketh, findeth ; and to him 
that knocketh, it shall be opened. 

• Or what man is there of you, whom, 
if his son ask bread, 

will he give him a stone ? 
^^ Or if he ask a fish, will he 
give him a serpent ? 

" If ye then, being evil, know how 
to give good gifts unto your children, 
how much more shall your 
Father which is in heaven give 
good things to them that ask him ? 

* Ask, and it shall be given you ; 
seek, and ye shall find ; 
knock, and it shall be opened unto you. 
^® For every one that asketh, receiveth ; 
and he that seeketh, findeth ; and to him 
that knocketh, it shall be opened. 

^^ If a son shall ask bread 
of any of you that is a father, 
will he give him a stone ? 
or if he ask a fish, will he 
for a fish give him a serpent ? 
12 peculiar to Luke. 
^ If ye then, being evil, know how 
to give good gifls unto your children ; 
how much more shall your 
heavenly Father give 
the Holy Spirit to them that ask him ? 

Digitized by 





Christ accused of casting out a Devil by the power of Beelzebub. 

Matthew Xn. 22. 

•■ T6rt 'r^o<frinx,^7i avrf 

xai i&t^dinu(Fi¥ aur^i', u<m rbv 
(rvpXhv xa)) xufhv XaXt/if xa/ ^'hkvtiK 
" Ka/ i^/(fravro iravTti 0/ o;^Xo/ 
xal iKtyov M^r/ oMi lariv h vthi 
Aau/d ; 

•* O/ dh ^a^t^aTbi &xo6ffa¥rsg s7<jrov 
OZroi obx ix^dXXtt rd da/fi6vta ti fi^ 
$¥ rf BfiX^sCouX &^^ofri rm baifMvim, 

auruv t7*jn¥ auroTg Ilaera fiasikiiot, 
fit^iff&sTffa xaff iavriig J^ij/UroDra/, 
xai Tocera ^oXtg rj otxta 

•• Ka/ Si 6 ffarav&s rbv <farava¥ JxCccXXf /, 
if>* iavrhv ifii^tffdfi* Tug ovv (fra^rjffirai 
fl ^afftXsIa aurou; 

•^ Ka/ «/ iydt iv BmX^sCo^X ixCaXXw rd 
datfiovtay 0/ uhi vfiuv iv rm sxZdWovfftv ; 
did rovTo ahroi x^irai scovrat v/tiStv, 
•• E/ dk iv wivfiari 0goD iyd/ IxCaXXw 
rd daifiSvta^ Si^a ef^astv if* v/tiag 
91 )8a<r/Xg/a rou 0foD. 

Luke XI. 14. 

^* Ka) ffv txZdWojv 
datjtUviov^ xa/ ai/rh ijv xeapSv 
iyivsro di rov datfioviov t^s>J6vrog 
fXaX9]tffr xu^6g. 
Kai s&avfia^av 0/ o;^Xo/- 

*Ev BfsX^fCouX r^ 5^;^0Kr/ rSv haifLoviuv 
ixC(£XXf/ rob datfiSvta. 

16 peculiar to Luke. 
^^ Aur^f di stdug ahruv rd dtavofj/Mara 
sl'jrsv ahrcTi Ilatfa ^afftXsia 
sf' iavrhv diafit^tff&tTffa t^tifiourat, 
xa/ o7xo( 
Wi oTxov T/^rst, 
*® E7 ds xai 6 (SarayoLi 
\p* Iavrhv disjiis^iadrjf vug <rra6riffsTcu 
fl ^affiXsta avTov ; Srt Xeyiri gv 
BssX^f CouX fxCaXXc/v /it rd hatfiSvia, 
" e; hi %yi} tv BsfiX^iCouX ixCaXXw rdc 
datfiSvio^ OS vioi v/iZv tv rivi fxCaXXou(r/y ; 
bid roDro ahrol Cfiuv x^trai sffovrou, 
** E/ dt IV daxrvX(f) 0foD ixCaXXw 
rd datfiSviciy &^a tp&atnv ip* u/iag 
fl ^aCiXtia ro\j 0fou. 

Digitized by 





Christ accused of casting out a Devil by the power of Beelzkbub. 

Matthew XII. 22. 

2* Then was brought unto him 

one possessed with a devil, 

blind and dumb ; and he healed him, 

insomuch that 

the blind and dumb both spake and saw. 

■• And all the people were amazed, 

and said, Is not this the son of David ? 

** But when the Pharisees heard it, 

they said, This fellow doth not cast out 

devils, but bj Beelzebub, the prince 

of the devils. 

** And Jesus knew their thoughts^ 
and said unto them, Every kingdom 
divided against itself is brought 
to desolation ; and every city or 
house divided against itself 
shall not stand : 
** And if Satan cast out Satan, 
he is divided against himself ; 
how shall then his kingdom stand? 

^ And if I by Beelzebub cast out 
devils, by whom do your children 
cast them out? therefore they shall 
be your judges. 
••But if I 

cast out devils by the Spirit of God, 
then the kmgdom of God 
is come unto you. 

Luke XI. 14. 

^* And he was casting out 

a devil, 

and it was dumb. 

And it came to pass, when 

the devil was gone out, the dumb spake ; 

and the people wondered. 

^^ But some of them 

said. He casteth out 

devils through Beelzebub the chief 

of the devils. • 

16 peculiar to Luke. 
*' But he, knowing their thoughts, 
said unto them. Every kingdom 
divided against itself is brought 
to desolation ; and 
a house divided agtdnst a house 

"If Satan also 
be divided against himself, 
how shall his lungdom stand ? 
because ye say that I cast out devils 
through Beelzebub. 
" And if I by Beelzebub cast out 
devils, by whom do your sons 
cast them out ? therefore shall they 
be your judges. 

•® But if I with the finger of God 
cast out devils, 

no doubt the kingdom of God 
is come upon you. 

Digitized by 





The Unclean Spirits. 

Matthew XII. 43. 

** T6ts Xiyu 

Ka/ sX&hv iv^i^xti a^oXd^ovra^ 
ffsffa^ufi^ivov xai x8xotf';t9}/^ivov. 
** T6rt 'Xo^txiiTai xai Ta^aXa/A^dnf 
fitff savrov iwrci tn^a 'jrvsufiara 
vovri^Srt^ iavrovy xai 6hsX$6vra 
xaroiXtT sxf? xai ymrou rd ia^ara 
rov M^d'Tov ixtivov p^s/^va 

Luke XI. 24. 

•* 'Orav rh dxd^a^rov vnvfia e^sX^ 
avh To\j uvd^utTovy d/s^^trai dP avxtd^w 
tStuv ^ijrouK dvdvauaiv^ xai fiii gi/g/Vxoif 

* T^otfT^i-^a sii rhv o7x6¥ fMu 

Shv s^rixiov 

^ Kai i7Jhv lu^/Vxf/ 

ffs^a^co/iivov xai x$xo^/ififi,mv, 

•• T6rs 'jro^sUrou xai ^a§aXafiQdvtf 

«Vf^ rvsufiara 

vovTi^Srs^a iavrov s-rrA, xai sX&ovra 

xarotxsT ixi ^ xai yivtrai rd Icy^ara 

roZ av^^wrou txtivou ;^8/^oi>a 

r«y if^iiirm. 


The ScRiBEa and Pharisees seek a Sign. 

^ Tort direx^t&riiTav avr^ rmg 

rtav y^a/A/J^rioav xai ^a^iffaiuv Xsyovrtg 

^/d(£(rxaXfi, ^iXo^sy d'srh <rou ffrjfuTov 


^^ 'O 3i dnpoxpdiii tf'jriv avroT^ 

Tivid 'Tovfi^d xai fios^aXig crifAuov 

e^i^firsT, xai ^nfiim oh dodi<firai ahrfj 

It fiii rh (fri/Ji,iTo¥ 'loitva roZ v^oprjr^u. 

*® "flffirs^ yd^ n¥ ^luivdg 

h rfj xo/X/(f rov x^rovg r^iTg r}fispas 

xai r^iTi v^xrag, 

ovro^g iffrai 6 vihg rov dvd^dli'xov 

e¥ rfi xa^dicp rfjg yfjg r^tTg rjfii^ag 

xai r^iTg ¥vxrag, 

*^ "Av^^fff N/viu/^-a/ dya(SrriSO¥rat Iv 

rfi x^kft fiird rr^g ysvidg ravrrig xai 

xarax^ivovtH¥ avTr}¥* Zn fiirt¥6fi(ra¥ 

*• "H^^aro Xfyg/v 'H ysvtd aUnj 

^fireTy xai <frifiiTo¥ oh lo&riarat ahrp 
si jiiii rh <fri/Miib¥ *lott¥a (roD <r^ofrirou). 
** Kadoitg yd^ iyivtro *l(a¥dg 
roTg 'Stviuirarg tf)j^g/bv, 

ovrug effrat xai o vihg rov dv^^oj^ov 
rfi yiViqL ravrfi. 

See V. 32. 

Digitized by 




The Ukclean Spirits. 

Matthew XII. 43. 

^ When the UDclcan spirit is gone out 

of a man, he walketh through 

dry places, seeking rest, and 

findeth none. 

^ Then he saith, I will return 

into my house from whence I came 

out ; and when he is come^ he findeth it 

empty, swept, and garnished. 

** Then goeth he, and taketh 

with himself seven other spirits 

more wicked than himself, 

and they enter in and dwell there : 

and the last state of that man 

is worse than the first. 

Luke XI. 24. 

^ When the unclean spirit is gone out 

of a man, he walketh through 

dry places, seeking rest ; and 

finding none, 

he smth, I will return 

unto my house whence I came 

out. '^ And when he cometh, he findeth it 

swept and garnished. 

•• Then goeth he, and taketh 

to him seven other spirits 

more wicked than himself; 

and they enter in, and dwell there : 

and the last state of that man 

is worse than the first. 

The Scribes akd Pharisees seek a Sign. 

^ Then certain of the scribes and 

of the Pharisees answered, saying, 

Master, we would see a sign 

firom thee. 

^ But he answered and said unto them, 

An evil and adulterous generation 

seeketh after a sign ; and there shall 

no rign be given to it, but 

the sign of (ke prophet Jonas: 

^ For as Jonas was 

three days and three nights m 

the whale's belly, 

so shall the Son of man be 

three days and three nights in the 

heart of the earth. 

** The men of l^ineve shall rise 

in judgment with this generation, 

and shall condemn it : because 

they repented at the preaching 

•• He began to say. 

This is an evil generation : 

they seek a sign ; and there shall 

no sign be given it, but 

the sign of Jonas the prophet. 

^ For as Jonas was 

a sign unto the Ninevites, 

so shall also the Son of man be 
to this generation. 

See V. 32. 

Digitized by 




Matthew Xn. 41. 

fig rh K^^vy/j^a 'loiva, xa/ /dod 

*■ Batf/X/ffera vSrov iys^driifsrat h 
rji x^idii fiir^ rijf y%nag 
raurris xaJ xarax^/vi/* aur^r 
Srt fXhv ix TU¥ ^^oiroit¥ Tfjg yv^g 

xai idoit 'jrXtTbv ^oXoUfStvog £ds. 
See V. 41. 

Luke XI. 31. 

•* Ba<r/X/tf<ra v6rou iyi^^tjffirat h 
rfi xpiitti fiiT^t TU¥ avdoutv TTJg yivias 
ravrrig *a^ xaraK^ivtT auTovc 
Sn ^Xhv ix rwv flri^arwv r?g y?; 
axouera/ n)y <fopia¥ SoXoyctfiDi^o;, 
xa/ /doO ^Xs/by SoXoyu-wfo^ cSdf. 
•• *Av3^i; Nt¥sv!rai ava6r^C0¥rai h 
rfi x^htt fitr^ Tfis yi¥tag ravrtig xai 
xarax^i¥0ijfft¥ aur^v* St/ fitnvSfiffav 
ilg rh xri^vy/ifx, 'Ifti»a, xai idty 
^Xfi/bv *I(a¥& oSdf. 


Pabt of the Sermon on the Mount. 

V. ** Ohdh xcuov(ft¥ Xv^¥0¥ xai 

riQsa6i¥ ahrw \Jirh rh¥ fi6diO¥ 

&X\* M r^¥ Xv^via¥j 

xai Xdfi'ni <za6i¥ rotg tv rp o/x/<f. 
* * « 

VI. ■■ ' O Xuvvoff rov ^ojfiarSg l6ri¥ 

6p6aXfi6g, Eobv ouv o 6^&aX/j,6g aov 

&'jr\ovg f^ l\w rh <fojfid 60v 

furiivh¥ Titfrai* 

" *Ed¥ dl 6 hp&aXfiSg cov 'jrovr^^hg jf, 

SXov rh itufid <fov <fxorsi¥h¥ i^ra/, 

"Et oSv rh fug rh h (foi <Sx6rog 

f <rr/r, rh <fx6rog ^Soov, 

•• Ovdsig 6t Xv^vov cS-vj/a; tig x^u«tj)v 

ridri^i¥ o\)h\ b'xh rh¥ /i6dto¥ 

aXX' i<jri rii¥ Xu;^y/av, 

ha 0/ g/Vflro^iuo^tiw/ rh fiyyog ^'k%ro»si¥. 

** *0 X^X^i ^^^ tfta/JMrog hri¥ 

h h^&aXfLog (fou. 'Orav 6p6aXfi6g aiou 

airXovg fy xai EXo¥ rh ffSt/id tfou 

purvvSy Jtfr/r 

sird¥ dl ^o¥fi^hg ji, 

xai rh <ru/id (Tou <rxors/i^y. 

•• Sx^^g/ ov¥ fiii rh fug rh h tfoi 6x67 og 


Digitized by 




Matthew XII. 41. 

of Jonas ; and, behold, a greater 
than Jonas is here. 
^ The queen of the south shall rise 
up in the judgment with 
this generation, and shall condemn it : 
for she came from the uttermost 
parts of the earth to hear the 
wisdom of Solomon ; and, behold, 
a greater than Solomon is here. 
See V. 41. 

LUKK XI. 81. 

•* The queen of the south shall rise 
up in the judgment with the men of 
this generation, and condemn them : 
for she came from the utmost 
parts of the earth to hear the 
wisdom of Solomon ; and, behold, 
a greater than Solomon is here. 
** The men of Nineyeh shall rise up 
in the judgment with this generation, 
and shall condenm it : for they 
repented at the preaching of Jonas ; 
and, behold, a greater than Jonas is here. 

Part of thb Sermon on the Mount. 

T. ^* Neither do men light 

a candle, and put it 

under a bushel, but on a 

candlestick ; 

and it giveth light 

unto all that are in the house. 
• mm 

VI. ■■ The light of the body is the eye : 
if therefore thine eye be sm^e, 
thy whole body shall be full of light. 
" But if thine eye be evil, thy whole 
body shall be full of darkness. 
If therefore the light 
that is in thee be daricness, 
how great is that darkness I 

^ No man, when he hath lighted 
a candle, putteth it in a secret place, 
neither under a bushel, but on a 
candlestick, that they which come in 
may see the light. 

•* The light of the body is the eye : 
therefore when thine eye is single, 
thy whole body also is full of light ; 
but when thine eye is evil, thy 
body also is full of darkness. 
Take heed therefore that the light 
which is in thee be not darkness. 

Digitized by 





Sayings of our Lord on different occasions. 

Matthew XXUI. 25. 

roij flror>j^/ou xai rtii 9'a^o-^idoiy 
l<r«^iy ^i yi/iouffiv i^ a^ayrii xai ^ 


* * * 

■* Ohal v/niVf y^a/i/MiriTg xai <Pap/(fouot 

i/Tox^/ra/, Sri a^jrodixarovn rh rtdjoSfAOv 

xai rh ayjj^ov xai rh xv/cinov, 

xai aprixan r6i ^a^vrt^a roZ v6fiov^ 

riiv x^i(ffv xai rh tXiog xai rijv 'iri^riv. 

TaZra ds sdu 'xoiri^at xaxiiifa 

fiii afi7vai, 

■ O/ <I>(x^/(roc7b/, &c 

• ^iXovtriv ds rijv ^^uroxTj^iav iv 

roTi dsi'jrvoii xai 

rSii 'jr^caroxaM^iag iv roTg tfuvayoiyaTg 

^ Kai roug affiratffMvg iv raTg dyo^oTg 

^ Ovai bfiT^^ y^a/M/iartTg xai ^a^ttsaht 

i/^ox^/ra/, In 'jra^o/MOidf^tn 

rdfoig xixoviafiivoig, 

*^ « « ♦ 

^ Asfffii{)OV^iv ds po^ria 
^a^ta xai iTiri^saffiv iiri rot); 
oit,(iovg rS/v av^^ut^jruv^ , 
r(p bs daxTvX(ft avruv 

ou ^iXovasv xivrj^ai aura. 

* « * 

■• Ovai bfLi^, y^/ifiarsTg, &c. Iri 
oixodofisTrs roug rdfovg ruv ir^^fnrm 
xai xo^fisTrs rd fivfifisTa rZv dixaicitt, 
^ Kai Xsysrs E/ TifAs&a iv rcug fjfAS^aig 
ruv Tars^ftjv rifiuv^ 
ovx otv fj/is6a aurcDv xoivuvoi (avruv) 
iv rp alfiiari ruv *}r^o^riruv, 
*^ 'XltfTf /la^rv^sTrs savroTg 

Sri vioi itrrs ruv povsvf avruv 
rovg ^^ofrjrag, 

32-33 peculiar to Matt. 

Luke XI. 89. 

*• Vvv v/isTg 0/ <ta^i(faToi 

rh s^u6sv 

rov ^orti^iov xai rov vivaxog xa^ap/^iri, 

rh ds fifu&sv viiuv ysfisi d^nrayr^g xai 


* * * 

*■ *AXXok obai vjiiTv roTg ^a^i<raioig^ 

Sri d'jrodixarovrs rh rjdvofffiov 

xai rh 'arriyavov xai irdv \dy(avov^ 

xai 'sra^sfi^sffdf 

rjjv x^iaiv xai rijv dyd'iTTiv rov 0soD' 

raura tdsi iroiridai xdxsha 

11^ Ta^s/Va/. 

** Ovai vfiTv roTg ^a^iffaioig, 

Sri dyavdn 

rijv ^^uroxaM^tav iv raTg ovvayuyaTg 

xai rovg dff'jrafffiovg iv raTg dyo^aTg, 

** Obai vfj,?^ (y^afifiarsTg xai ^a^iCaTbi 

IfKox^irai) Sri ittrs ug 

rd fivrifitTa rd adtiXa, 

« * « 

*® 'On ^o^r/^ir« rovg dv&^u^ovg fo^ria 
dvoQdffraxta^ xai ahroi 

ivi ruv daxr{f\uv vfiuv 

ov TPo<r4'a6frf ro?i; po^toig. 

« * * 

*" Ovai vfiiif^ Sn 

oixodofisTrs rd fivr^fhsTa ruv T^oftiruv^ 

oi dl icars^ig v/iuv 

dmxrstvav auroD;. 

*® *'A^a /id^rv^sg icrs 

xai ifvvsvdoxsTrs roTg s§yoig ruv '^ars^uv 

vfiuv, Sn avroi /ilv dmxrstvav 

avro{/gy vfisTg d\ oixodofistrt {avruv rd 


Digitized by 





Sayings of oub Lord on diffkrent occasions. 

Matthew XXm. 25. 

Luke XI. 39. 

■• Woe unto you, scribes and 
Pharisees, hypocrites ! for ye make clean 
the outside of the cup and of the platter, 
but within they are full 
of extortion and excess. 

• « « 

■* Woe unto you, scribes and 
Pharisees, hypocrites I for ye pay tithe 
of mint, and anise, and cummin, 
and have omitted the weightier 
matters of the law, judgment, 
mercy, and faith : 
these ought ye to have done, 
and not to leave the other undone. 
■ The Pharisees, &c. • And love 
the uppermost rooms at feasts, 
and the chief Beats in the synagogues, 
^ And greetings in the markets. 
m • m 

•^ Woe unto you, scribes and Pharisees, 
hj'pocrites I for ye are like unto 
whited sepulchres. 


* For they bind heavy burdens, 
and grievous to be borne, 
and lay them on men^s shoulders ; 
but they themselves will not move 
them with one of their fingers. 

♦ ♦ • 

•• Woe unto you, scribes, &c. 
because ye build the tombs 
of the prophets, and garnish 
the sepulchres of the righteous, 
** And say. If we had been in 
the days of our fathers, we would 
not have been partakers with them 
in the blood of the prophets. 
•* Wherefore ye be witnesses unto your- 
selves, that ye are the children of them 
which killed the prophets. 

82-33 peculiar to Mutt. 

^ Now do ye 

Pharisees make clean 

the outside of the cup and the platter ; 

but your inward part is full 

of ravening and wickedness. 

• • * 

** But woe unto you, 

Pharisees ! for ye tithe 

mint and rue, and all manner of herbs, 

and pass over 


and the love of God : 

these ought ye to have done, 

and not to leave the other undone. 

*• Woe unto you, Pharisees ! for ye love 

the uppermost seats in the synagogues, 
and greetings in the markets. 

** Woe unto you, scribes and Pharisees, 
h}'pocrites I for ye are as 

graves which appear not. 

• * * 

*• For ye lade men with burdens 
grievous to be borne, 

and ye yourselves touch not 

the burdens with one of your fingers. 

*^ Woe unto you I 

for ye build the sepulchres 

of the prophets, 

and your fathers 

killed them. 

*• Truly ye bear witness 

that ye allow the deeds of your fathers : 

for they indeed killed them, 

and ye build their sepulchres. 

Digitized by 




Matthew XXin. 84. 

•* A/A roDro Idov 

iy^ dcromXXA) ir^hg vfiag T^ofrirag 

xai ao^ovg xai y^/ifiMrtTf (xai) 

f^ aurwv oLiroxrtvtTi^ xai <rrau^ou(r«rs, 

xai ij avruv jtLaffrtydfftrs 

|y ra/g ^^aywyaig v/muv 

xai di<a^trs a^h mXiug stg icoKtr 

•* 'Ov(f)g t\d^ if* lifiag 

ray al/ia dixaiov 

ixxyvv^M'9vo¥ M rngyni 

d^^ Tov alfiarog " AQiX rov dixasou iug 

Tov alfiarog Za'^aPiov woD Ba^a^hvj 

3y epoHvffart fitra^ij 

roD vaoD xa/ roD Sutf/aortj^/ou. 

•• ' Ayctjjy Xiyw u/t?V, rf^iV flraira raura 

it/ Hy ysi'ian' rabrr^v. 

Luke XL 49. 

^ Aick roDro xa/ ij tfof /a roD 0foD fJTf v 
(*Eyw) 'AflTotfrtXft; i/f aurouj ir^ofrjrag 
xai d^TOtfToXou;, xa/ 
f^ aurcDv aToxrsvoDtf/y 

xa/ ix^/w^outf/i', 
^ 'iva ix^j:nj^j) 

ix^vw6fitvov anrh xaraZoKr^g x6cfM\i 
a^ri rr^g yi¥S&g raurjjg, 
** 'Aflfi aJlt6arof "ACsX ««f 

roD dcroXojaevou fisra^u 
rov ^ufftatrrti^hu xai rov olxov 
"Sai yJyu vjtiSify fx^tjnj^tfiira/ 
d'lrh rr^g yivtag ravrtjg. 


The Leaven of the Scribes and Pharisees. 

XVI. • *0 8« *Iri(fovg tJ^iv auroTg 
'O^ari xai flr^o«;^srf a^jrh r^g 
tjifim rojv <bap(Saim xai ^addovxatw. 
X. •* Oudiv yd^ i^tv xsxaXv/tiiHiVov 

o'jx d'Xoxa'kvp6ri^Taiy xai x^vxrh 

1 oh yvM^Tjfftrau 

" *0 Xiyoj vfm h rfj tfxor/ef, 

f/cran iv rfi foirr xai o tig rb 

ou; dxovsrSf 

xri^v^ars M rm buiidrm, 

^ Kai 

fiii (poZfi^6t d*xh roJ¥ d^oxrtvv6vroit¥ 

rh ffufia^ 

rii¥ di >]/»%)) y f^ii dv¥a/i6¥0j¥ d^oxriT¥ar 

foZri&Tirt ds fiaXXo¥ rh¥ 


xai '^v^'^¥ xai irStfia dsroXiffai h ysmfi. 
■• Ouy^i buo ar^ou^/a d^6a^iov 'rcaXttrai ; 

Xn. * "Hfgaro Xiyi/v v^hg rovg (lah^rdg 
ahrov ir^ufTO¥ U^offi^srs iavroTg dirh r^g 
f^vfifig rw <^a^/tf^a/a/v, rirtg i(nri¥ v^6x^i<f/g. 
' Ovds¥ di &vyxixaXvfAfim¥ i6ri¥ 
I oux d^oxa\v(p6ri(firat^ xai x^utt^v 
8 ov y¥ot<f6^fftrat. 

• 'A¥&* m Stra i¥ rfi cxoritf. tlirarty 

t¥ r^ ^eari dxoutf^^ersra/, xai S ir^hg rh 
ou^ sXaXrjffan i¥ roig rafiuoig^ 
xri^v^6fi^irat M rm du/Aarw, 

• Aiyu di vfiiy roTg p/Xoig /mu, 

/lii foZfi&firs d'lrh rcSv d'Toxn¥¥6¥roj¥ 

rh ffStfia xai fitrd ravra 

fiij i^6¥roiv crt^t<r<r6rs^6¥ n to/ij^o/. 

• 'Tto^i/^w ds vfiT¥ rha fo^ri^TJrv 
poZf)&f}n rh¥ fitrd rh d^roxrtha^ 
lypvra i^ouffla¥ 

i/i^aXiTv tig r^¥ yif¥¥a¥, 

Na/ Xiyoj hfih^ roDrov f oCij^rf. 

• 0\jy(i 'xi¥rt ffr^ou&ia TwXoDiTa/ daffa^iu¥ 

Digitized by 




Matthew XXin. 34. 

•* IVherefore, behold, 
/ send unto you prophets, 
and wise men, and scribes : 
and some of them ye shall kill 
and crucify ; and some of them 
shall ye scourge in your synagogues, 
and persecute them from city to city : 
^ That upon you may come 
all the righteous blood 
shed upon the earth, 

from the blood of righteous Abel 

unto the blood of Zacharias, 

son of Barachias, whom ye slew 

between the temple and the altar. 

•• Verily I say unto you. All these things 

shall come upon this generation. 

Luke XI. 49. 

*' Therefore also said the wisdom of God, 
I will send them prophets and apostles, 

and some of them they shall slay - 

and persecute : 


the blood of all the prophets, which 

was shed from the foundation of the world, 

may be required of this generation ; 

" From the blood of Abel, 

unto the blood of Zacharias, 

which perished 

between the altar and the temple : 

verily, I say unto you. It shall be 

required of thb generation. 

The Leaven of the Scribes and Pharisees. 

XVI. * Then Jesus said unto them, 

Take heed, and beware of the leaven 

of the Pharisees and of the Sadducees. 

X. •• For there is nothing covered, 

that shall not be revealed ; 

and hid, that shall not be known. 

" What I tell you 

in darkness, that speak ye in light : 

and what ye hear in the ear, 

that preach ye 

upon the house tops. 

** And fear not them which kill 
the body, but are not 
able to kill the soul : 

but rather fear him which 

is able 

to destroy both soul and body in hell. 

•• Arc not two pparrows sold for 

XII. ^ He began to say unto his disciples 

first of all. Beware ye of the leaven 

of the Pharisees, which is hypocrisy. 

■ For there is nothing covered, 

that shall not be revealed ; 

neither hid, that shall not be known. 

* Therefore, whatsoever ye have spoken 
in darkness shall be heard in the light ; 
and that which ye have spoken in the ai 
in closets shall be proclaimed 

upon the house tops. 

* And I say unto you, my friends. 
Be not afraid of them that kill 

the body, and afier that have no more 
that they can do. 

• But I will forewarn you whom 
ye shall fear : Fear him, which 
afler he hath killed, hath power 
to cast into hell ; 

yea, I say unto you, Fear him. 

• Are not five sparrows sold for 

Digitized by 



Matthew X. 29. 

Luke XIL 6. 

xai h i^ ahruv ob mssTrai hri 

h\)o ; xai %¥ i^ aura;r ohx 1(Sti¥ 

Tiivyri¥ &¥tu roD var^hi yfA6J¥. 

i'}nXtX7i<Ffim¥ i¥(aviw roZ idtoZ, 

** *T/iu¥ ds xai ou roiyt^ tyiq xifaX^g 

^ 'AXXflb xai at r^/p^i^r?^ xipaXtj; bfLotv 

Toctfa/ fi^t^fififiiHH i/iif. 

Toctfa/ Ti^/&fjLti¥rat. 

^ M^ ovv f oC^tfi^f creXXwi' aT^ov^/u¥ 

Mii <poUTff^v voXkm ar^v&iw 

dia(ps^iTt v/iiTg, 


*■ llag ovv Sffrtg bfiokcyriCii 

' Aiyu ds bfih^ wg o; a¥ ofioKoyfiiffi 

i» ffLoi siJ,T^066sv TU¥ avQ^iiy^cav^ 

i¥ ifLoi fMT^o^f y ruv dv^^cuTair, 

hfJ.o'Koryritfoi xdyoli 

xai h \)ihi roD dtv^^clKrou bfuikoy^6%t 

s¥ avrp i/i^^o<r^$¥ rov 'xav^oi fiw) 

h avrff s/Ji'7r^offdi¥ r«y ayylXwi' ro£f 0foD. 

ToZ *¥ roTg ou^voTg* 

"• 'OSTig hi a^¥7icrirau fi% 6fj^oo^0tf 

• 'O 3i a^Fjjtfa^ttJv^; ycibf ivoufir/oy 

rft;y a¥d^u>TU¥j a^vrjffofJMt xdyoj avrh¥ 

rwr a¥&^(a'}rm aira§¥7i&^(fsTat 

ifj/xooo&tf TQij flrar^^; [md 

iv^Ttov ruf¥ ayy'iKw roD 0ioO. 

ToZ i¥ roig ov^a¥o7g» 

10 Sin agaiDst the Holy Ghost, see p. 39. 

*• "Oral' 3s ^a^a6ciffi¥ bfia:^ 

" "Oral' h\ ff^wtf/F uyCAO^ It/ rA^ <n^wic- 

ywyeiff xoti rAg c^'^f ^^ ^^^ s^ouff/a^, 

fiii fn^i/Ji,vfi<ffir$ 'Tug 

/ibi) fis^ifivars crois aToKoyr^Cf^o&i 

8 r/ XaX^tf^jTi • 

n ri fJ^firr 

do0fifftrou yap ^M'^v 

" Th ydio dytov V¥iZfia htba^tt v/jMg 

€¥ fXBhfi rfi uocf ri XaX^tfiri. 

s¥ altrfi Tji oit^cf, a biTti'^rih. 


Part of the Sermon on the Mount. 

VL ** A/a roDro Xfy« bfih^ 
/ji,^ fji,€^/fi¥aTS rfi "^v^fi vfjLU¥ ri fw/riTB, 
(jLai ri leivirt) firidh rfi ffdjfiMri bfim rt 
hhhcf^c&i, Ov^i 7j •vf'U^i) ir'kiT6¥ i(Sri¥ 
rfii'-T^^rig xai rh au/MC rov s¥b{ifMirog ; 
•* 'E/ifCXs-vj/ars iig rit, 'Tsrstvd roD ou^i^D, 
on ou (fcrsi^ovfftv ovdi ^t^i^ov<Ft¥ 
ovds €\i¥&yov^i¥ 6/g a'zoiiixai^ xai 
*}rar^^ b/ui^Zv 6 ov^dviog r^fet abrd' 
ob^ bfisTg fiaXkov dtafs^ert abroit¥ ; 
■^ Tig ds fj ^f^^v fii^ifi¥Snf bbvaras 
ip^oc&iT^fat Wi r^v jJX/x/av abro\j 
«'?;^uK sVa ; 

^ Kai ws^i i¥hvfi,arog ri fji,t^tfji,¥drt ; 
xarafiM^srt rd x^iva roD d^ov vug 

"" Aid rovrQ Xfy» U/aTr, 

/tibij fji,t^tfi¥dTi rfi "^v^ (u/(frwy) r/ fdyr^n^ 

fifldi rfi tf(a/Mari rt 

ivdv^ff&i. •* 'H -^v^ij irKftiv hrtv 

ri^g r^of^g xai rh 6^fJM rov Mhfuarog, 

•* KaravoTiiSari robg x6^xag^ 

In ours tfv6i^ovffi¥ ours S«^/^ou<r/i', 

oTg obx iffr/v rafLiiov obbt diro^^xriy xai 

6 &sbg r^i^u abrobg* 

m(f(f) fidXKov b/iiTg dta^s^rs roSv ^rerf/ywr. 

■* T/f ds i§ bfiuv (fisotfAvm) dvvarat 

M r^¥ fi'Ktxia¥ abrou ir^oo^thaa 

vi^X^¥ (fVa) ;^ 

•• £/ ouv nbds l\d'xt(tro¥ d{)¥a6h, 

ri 'jTs^i rm \ot'jru¥ /it^iiivdrs ; 

^ Karavo^aart rd x^ha, vdg 

Digitized by 




Matthew X. 29. 

a farthing ? and one of them shall not 

fall on the ground without your Father. 

** But the very hairs of your head 

are all numbered. 

** Fear ye not therefore ; ye are 

of more value than many sparrows. 

•■ Whosoever therefore 

shall confess me before men, 

him will I confess also 

before my Father which is in heaven. 

" But whosoever shall deny me 

before men, him will I also deny 

before my Father which is in heaven. 

*• But when they deliver you up, 

take no thought how or what 

ye shall speak ; 

for it shall be given you 

in that same hour .what ye shall speak. 

Luke XII. 6. 

two farthings, and not one of them is 

forgotten before Grod ? 

^ But even the very hairs of your head 

are all numbered. 

Fear not therefore ; ye are 

of more value than many sparrows. 

® Also I say unto you. Whosoever 

shall confess me before men, 

him shall the Son of man also confess 

before the angels of God : 

* But he that denieth me 

before men, shall be denied 

before the angels of God. 

^^ Sin against the Holy Ghost. — See p. 39. 

^* And when they bring you unto the 

synagogues, & unto magistrates, & powers, 

take ye no thought how or what thing 

ye shall answer, or what ye shall say : 

" For the Holy Ghost shall teach you 

in the same hour what ye ought to say. 


Part of the Sermon on the Mount. 

VI. ■• Therefore I say unto you, Take no 

thought for your life, what ye shall eat, 

or what ye shall drink ; 

wor yet for your body, what ye shall 

put on. Is not the life more than meat, 

and the body than raiment ? 

•• Behold the fowls of the air : 

for they sow not, neither do they reap, 

nor gather into bams ; 

yet your heavenly Father feedeth them. 

Are ye not much better than 


^ Which of you, by taking thought, 

can add one cubit unto his stature ? 


why take ye thought for raiment ? 
Consider the lilies of the field, 

** Therefore I say unto you. Take no 
thought for your life, what ye shall eat ; 

neither for the body, what ye shall 

put on. ^ The life is more than meat, 

and the body is more than raiment. 

*^ Consider the ravens : 

for they neither sow nor reap ; 

which neither have storehouse nor bam ; 

and God feedeth them. 

How much more are ye better than 

the fowls? 

** And which of you, with taking thought, 

can add to his stature one cubit ? 

** If ye then be not able to do 

that thing which is least, 

why take ye thought for the rest ? 

■^ Consider the lilies 

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Matthew VL 28. 

^ Af7» dl l/Jkh on oudt 2o>^fi^¥ 

h Trd^ rfi 66^p aitrou ^^/i CaXiro 

ug h rourwv. 

•* E/ dt rhv %o^o» row db^ou 6ftfA%^w 

tvra xai av^iov ti^ xX/Cavov fiaWSfitwf 

0f&( outm; &iJ»pm\i6n^ ou ^oXXjd 

AtaXXoy u/^(, h>jy^t6T0i ; 

•* M^ oJi' fitPtfini^firt XiyoiTff 

T/ fdyufAtf fi ri 'riufJAv 

^ ri 'Kt^tZaXfafJA^a* 

•■ Havra yAg raura ri Wi^ 

iflr/^ijroDtf/r ofeiw yAj i Tan)^ u/cteuv 

o6^av/o( ^/ Xf/J^f rf rourwv amyrwy. 

•• Zijri7ri di it^uTW r^r d/;u»/offuy9)v 

xa/ r^y fia^/Xttav auroD, xo/ raura ravra 

T^otfTfili^tffra/ u/ct/ii. 

'^ Oiltfttu^/^frf df v/ioif Si}0ttU|ot)( 
jy ou^avp, JTou oOri (T^; ourt p^u^ig 
a^av/^f/, xa/ ^ou xXfWo/ 
ou dio^u^<rov0i¥ oudf xXsTroutf/y. 
•* 'O^row ya^ itfr/y o dqtfau^^; tfou, 
ixiTiorcu xai i xa^dia tfou. 

LuKB XU. 27. 

(aU^CtM/* ou XO«'/^J M^f M9^ OUTf 

v^oUnr Xiyot St b/uify ov6h 2oXo^M(IV 

fy irettfjj rj? ^gjj aurou Ti^/fCaXiro 

M( Sv rourMv. 

■• E/ di fv Ay^^ riy %^^roy ^fjki^t 

ovra JLai au^/o> i/; xX/Cavov j3aXX^/(tf rov 

0f&( ourft;; d/t^/f ^f/, t^^^ 

fj^aWov v/iaQf iXtyivigroi. 

■• Ka/ u^w/i; ^citi) ^i}rf;i'f 

r/ ^dyijrf xa/ r/ T/ijrf, 

xa) fjk^ /(tfrfM^/^f (T^* 

•* Taura ycb^ vdwa rob lilwj rou xotf)aou 

iv/^firovffir v/iuv di 6 «'ari)^ oTUiy 

5r/ Xf/f^**'* *'«^*'*'>» 

•* nX^y ^ijri7ri 

njy )3a(r/Xi/ay a&rou, xa/ raura 

^^(frt&fitrtrat u^c^/V. 

82 EDd part of 33 peculiar to Lake. 
0i}(rau^&y dvixXttirrcv 
!¥ Totg ou^yoT];, 
^ou xTJ^rrti^ 

ohx iyyiZjti ohb\ 6^i dtafdis^ti. 
•* 'Otou yd^ itfT/y o Sjjffau^^ u/tAwfy, 
ixsTxai ^ xa^dia xt/im iffrou. 

The Duty of Watchfulness. 

XXrV. *• •Exi/I'o 6t y/yw(rxfn, Sn 

f/ fidis 6 ohodt^ir6rrii 

<ro/qp ^uXax^ 6 xXiTri}; <f%ff^t 

iy»fiy6^rifftv av xal oltx oiv nagt¥ 

d/o^uy^ya/ ri)y o/x/ay aurou. 

** A/d rovro xai u/tiTj; ymffh trosfioi^ 

in f ov u^(f doxirrf 

6 vili rou dytf^««'ou •f;^«*'a'/; 

** T/V 5^a ior/y 6 'irtiTrhi douXo^ xa/ 

•• Touro dt yivuKSXiTiy or/ 

f/ ffdf/ c o/xodftfTori}; 

To/qp fiH^cf xXfffng; HX*^^'^ 

ty^ijyo^tffy xa/ oux df ijxsy 

d/o^u;^^^ira/ riy oJxoy aurou. 

^ Ka/ U/CbS/j; ouy yivt^h iro/^to/, 

^r/ ^ w^qp ou boxi7T% 

u/^( rou dy^^wTou f^;^fra/. 

41 peculiar to Luke. 
*• T/'c of^a i^/y 6 ViffThg oUovofiog 

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Matthew VI. 28. 

how they grow ; they toU not, neither 
do they spin : •• And yet I say unto you, 
That even Solomon, in all his gloiy, 
was not arrayed like one of these. 
•* Wherefarej if God so dothe the grass 
of the field, which to-day is, and to-morrow 
is cast into the oven, shall he not much 
more clothe you, O ye of little fiiith ? 
^ Therefore take no thought, saying, What 
shall we eat? or. What shall we drink? 
or. Wherewithal shall we be clothed ? 
" For after all these things do the Gentiles 
seek ; for your heavenly Father knoweth 
that ye hare need of all these things. 
•* But seek ye first the kingdom of God, 
and his righteousness ; and all these things 
shall be added unto you. 

•* Lay up for yourselves treasures in 
heaven, where neither moth nor rust 
doth corrupt, and where thieves do not 
break through nor steal : 
•* For where your treasure is, 
there will your heart be also. 

LuKB XIL 27. 

how they grow : they toil not, 

they spin not ; and yet I say unto you. 

That Solomon, in all his glory, . 

was not arrayed like one of these. 

^ If then God so clothe the grass, 

which is to-day in the field, and to-morrow 

is cast into the oven ; how much 

more will he clothe you, O ye of little faith? 

'* And seek not ye what 

ye shall eat, or what ye shall dnnk, 

neither be ye of doubtfiil mind. 

^ For all these things do the nations of 

the world seek after : & your Father knoweth 

that ye have need of these things. 

*^ But rather seek ye the kingdom of God; 

and all these things 

shall be added unto you. 

82 and part of 83 peculiar to Luke. 
Provide yourselves bags which wax not 
old, a treasure in the heavens that faileth 
not, where no thief approacheth, 
neither moth corrupteth. 
** For where your treasure is, 
there will your heart be also. 


The Duty of Watchfulnebs. 

XXIV. *• But know this, that 
if the goodman of the house had known 
in what watch the thief would come, 
he would have watched, and would not 
have suffered his house to be broken up. 

** Therefore be ye also ready : for 
in such an hour as ye think not 
the Son of man coroeth. 

^ >Mio then is a faithful and wise 

^ And this know, that 

if the goodman of the house had known 

what hour the thief would come, 

he would have watched, and not 

have suffered his house to be broken 


**> Be ye therefore ready also : for 

the Son of man cometh 
at an hour when ye think not. 
41 peculiar to Luke. 
^ Who then is that faithful and wise 

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Matthew XXIV. 46. 

Luke XTT. 42. 

M Tf^g olxirsia^ aurov roD doZvat avro/g 

H» r^ijr if xat^(p ; * 

f 1^ xcu^^i) giTO/iir^iOf ; 

^ Maxa^/o; o doDXo; IxsTi^;, 

ov f X^fiav xv^iog avrov 

^ 'Ecbv df f7«^ xax^( bwjKoi ixthog 
iy rf xa^dicf aurov 

ivfin^ti ^otovvra ovrotg, 

roTi; virdfx,ovffi9 avrov xaratrrfi^i avrdv, 
*• 'Ecbr df itTfi 6 dovXog iximg 
iv rji xa^diCf avrov 

Xfov/^f/ fiou 6 xv^i6i fX^fTi', 

X^ovi^ti 6 xv^iSi /tow s^sff^ai^ 
xai &^^firas ruTn/y 

rovg auydouXovg auroD, 

itftf/jj df xcti vtvfi fi^trk ruv fAtMvroff* 

*^ *Hgi/ Kv^tcg roD douXou ixs/wu 

xai iv u^(f fi ov yimftxtt^ 
•* Ka/ ot^orofjknffii aOrir 
xa/ ri it/t«^of avrov 
fitrd raiv v^ox^trStv S^dV/. 

roOi iraTdag xai ritg vouhitxag^ 
icdiiiJt rt xai ^imv xai fit0vfxi6fiai, 
*• *Hgi/ xv^iog rov iovXov ixdvcu 
f r fifAS^ fi ov v^doxf 
xai iv w^ f ov yivdiffxii 
xai dt^oro/ifiatt avrlv 
xai rh [Lt^oi avrov 
/Ltrii riav aflcrm %r^9%i. 


Part op the Sermon on the Mount. 

•* V. *'Mt ivvotov rip &vrtd/x(ft <rou ra^v 
i«C Srov iT fiir^ ahrov iv rf bhff' 

fi4l 'irori ^a^ad(jj 6 avrihixog 

rf x^irf,^ xai 6 x^irrn tf» ^ira^hif 

rtjj V'^rri^erfif 

xai tig pvXax^v fiXti^fi^p. 

■• 'A/iijv Xiyw (TO/, ou /lii 

i^i^fli ixiTldiv f «( &v 

&irod(fJg rhv tiSyarov xod^dvrriv. 

*• *n.g yA^ vnFdyttg fitr& rov ivriilxou 

ffov iir &^xovray iv rji odfi 

dhg i^aaiav oLieriK'kd'xfiai M avrov 

fLfi vors xara^^fi <fs 

^^hg rhv x^trriVy xaJ 6 xprra n wa^dtaffn 

r^ v^dxro^ij xai 6 ^^dxroj^ 

a paXiTfig fvXaxfiv, 

*• Agyw tfo/, ob fL^ 

i^iX&fii ixti^sv fw^ ou xai 

rhv tif^arov Xf 4rr&v dv'Oidfig, 

Digitized by 




Matthew XXIV. 45. 

senrant, whom his lord hath made ruler 

over his household, to giTe them 

meat in due season ? 

*• Blessed is that servant, 

whom his lord, when he cometh, 

shall find so doing. 

*' Verily I say unto you. That he 

shall make him ruler over all his goods. 

*• But and if that evil servant 

shall say in his heart, 

My lord delayeth his coming ; 

^ And shall begin to smite 

his fellow-servants, and 

to eat and drink with the drunken ; 

^ The lord of that servant shall come 

in a day when he looketh not for him, 

and in an hour that he is not aware o/*, 

'^ And shall cut him asunder^ 

and appoint him his portion 

with the hypocrites. 

Luke XII. 42. 

steward whom his lord shall make ruler 

over his household, to give them 

their portion of meat in due season ? 

^ Blessed is that servant, 

whom his lord, when he cometh, 

shall find so doing. 

** Of a truth I say unto you, that he 

will make him ruler over all that he hath. 

^ But and if that servant 

say in his heart. 

My lord delayeth his coming ; 

and shall begin to beat 

the men-servants and maidens, and 

to eat and drink, and to be drunken ; 

*• The lord of that servant will come 

in a day when he looketh not for him, 

and at an hour when he is not aware, 

and will cut him in sunder, 

and will appoint him his pordon 

with the unbelievers. 

Part of the Sermon on the Mount. 

V. •• Agree with thine adversary quickly, 
whiles thou art in the way with him : 

lest at any time the adversary deliver thee 

to the judge, and the judge deliver thee 

to the officer^ 

and thou be cast into prison. 

^ Verily I say unto thee, Thou shalt 

by no means come out thence, till thou hast 

paid the uttermost fiurthing. 

•• When thou goest with thine adversary 

to the magistrate, as thou art in the way, 

give diligence that thou may est be delivered 

from him ; lest he hale thee 

to the judge, and the judge deliver thee 

to the officer, and the officer 

cast thee into prison. 

^* I tell thee, thou shalt 

not depart thence till thou hast 

paid the very last mite. 

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Jerusalem Reproved. 

Matthew XXTtL 
*^ 'U^ovffaXiifi *If^outfaXi9/*, 

v^hi a&r^y, ^rotfax/^ ii^iXnea 
iitiSMvayayth rdt, rixva tfou, 
Zv r^0¥ i^vif i^tfvvaytt 

xai ouK ri^Xfigart, 

** 'IdoO Antral IfjA h cJfx^ IfiSm 

o& /^9 fi0% 7dfiri air &ori 

Ev\oyfifii9og 6 i^6pkt¥0^ 
iv hvitiari Kt/^/ou. 

Luke XHI. 

^ *If^ou(raXi)/Cb 'If^outfaXq^, 
^ &^oxrdvovfa rou^ 'T^nraQ 
xai Xi^cCoXcDtfa roO^ d«YtfraX/tfvou( 
^^^( aur^y, co^^( li^Xij^a 
swifuvd^at rcb rlxya Mu, 

rijr iai/r^c fOffffiAv bvh rAj mi^yyag^ 

xai ovx i9^fX^<rarf. 

^ 'Idou afitroi uf/ufi o oJxop vfj^SiK 

Aiym di vfA/v Urt 
ov fifi 7dfiri fit 

'EvXiyytifiivo^ 6 i^6fHvoi 
iv hv6(iari Kt/^/ou. 


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SBcnoN xxn. 

Jerusalem Refbovbd. 

Matthew XXUI. 

*^ O Jerusalem, Jerusalem, 

thou that killest the prophets, 

and stonest them which are sent 

unto thee, how often would I 

have gathered thy children together, 

even as a hen gathereth 

her chickens under her wings, 

and ye would not I 

•• Behold, your house is left 

unto you desolate. 

•• For I say unto you, 

Ye shall not see me henceforth, 

till ye shall say. 

Blessed is he that cometh 

in the name of the Lord. 

Luke XIU. 

^ O Jerusalem, Jerusalem, 

which killest the prophets, 

and stonest them that are sent 

unto thee ; how often would I 

have gathered thy children together, 

as a hen doth gather 

her brood under her wings, 

and ye would not I 

•• Behold, your house is left 

unto you desolate : 

and yerily I say unto you, 

Te shall not see me^ 

until the time come when ye shall say. 

Blessed is he that cometh 

in the name of the Lord. 


Digitized by 



As the foregoing tables of the Parallel Passages only exhibit the synoptical 
portions of the synoptical Grospels, it will be found convenient, in order to 
understand the exact nature and amount of the connection between these 
Gospels, to mark upon the margin of a New Testam^t, in difierent coloured 
lines, the corresponding passages. The corresponding passages in the Gos- 
pels of Matthew and Maik may be marked in the margins of each Grospel 
with a black line. In like manner, the corresponding passages in Mark and 
Luke may be marked in the margin of each Gospel with a red line ; and 
the corresponding passages in Matthew and Luke may be marked in the 
margin of each Gospel with a blu^ line. 

In a Testament marked thus, the black lines in Matthew exhibit its con^ 
necdon with Mark — ^those in Mark its connection with Matthew, and so 
with the other Grospels. 

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This Section, which forms the preface, or rather the title to the Gospel, 
I suppose, was added by Mark when he translated the memoir ; but 
being peculiar to Mark, it is foreign to my purpose to comment 
upon it 


The three accounts are so obviously taken from the same original, 
that I can scarcely imagine that any inquirer who has studied the 
subject can explain the agreement upon any other supposition. But 
admitting this to be the case, there are several modes in which it may 
be aocoimted for. First, That proposed by Griesbach, which is, that 
Mark took his accoimt from those of Matthew and Luke. Second, 
That of Hug and other later critics, that Mark copied Matthew, and 
that Luke copied both Mark and Matthew. Third, That Mark's 
account is the original, and that both Matthew and Luke took their 
accounts from his. And lastly. The modification of the third hypo- 
thesis which I have advanced in the preliminary dissertation, which is, 
that the second Clospel contains an original memoir written by Peter, 
and translated by Mark ; that it was originally written in the Syro- 
Chaldaic or Aramaic, which is termed by the evangelists and fathers 
Hebrew, but that before it was translated it was used both by Matthew 
and Luke in the composition of their Gospels, and that St Luke also 
made use of the Greek Gospel of St Matthew. 

Let us now test these different theories by the case before us. The 
commencement of the narrative in the second Gospel (Mark L 2) is 
singularly abrupt, and the order inartificial — ^natural, indeed, in a 
person writing with the first intention, and full of his subject He 


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recognises the fulfilment of prophecy in the mission of John the 
Baptist, and records his impressions in the order in which they occur 
to himself, without reference to the manner in which they might 
impress others. The object of the historian, on the other hfuid, is to 
state them in such a manner as to make them readily understood by 
readers who had no means of information besides that which the 
histoiy affords. It is obvious, in such a case, that the statement of 
facts must precede the inferences. In the present instance, the &uc^ is 
the advent of John ; the inference is, that by it prophecy was fulfilled. 
If we assume that we have the original narrative in the second Gospel, 
we can easily account for the alteration in the order made by Matthew 
and Luke, because theirs is the natural order ; but if, on the other 
hand, we suppose that Mark took his account from Matthew or Luke, 
or both, we cannot accoimt for the inversion in the order of narration. 
If, therefore, the account in the second Qospel cannot have been taken 
from both or either of the other (Jospels, it follows, first, that their 
authors must have made use of it, for we find the whole of this section 
incorporated in St Matthew's account ; and the whole of it, with the 
exception of the details respecting the food and raiment of John the 
Baptist, in St Luke'^s account Second, That it must have been in a 
different language from the Greek, otherwise we cannot account for the 
translational agreement which exists between Mark's account and that 
of Matthew and Luke, the only verbal agreement in this case being the 
quotation from Isaiah ; but that presents no difficulty, for all the three 
agree verbatim with the Septuagint version, and at all events the 
verbal agreement can be referred to the Gospel of Matthew. Wher- 
ever this is the case, we can account for it by supposing that Mark, in 
executing his translation, availed himself of the previous translation of 

In addition to the account of the Baptist given in the second Gospel, 
and incorporated in the first, we find two very striking passages, the 
first being the stem rebuke of John to the Pharisees and Sadducees, 
beginning, "O generation of vipers," (Matt and Luke, sect i p. 224) ; 
the second, the description given by John of our Saviour, " Whose fan 
is in his hand," &a (ib. sect iL) Now we find that both of these pas- 
sages are adopted into Luke^s account, and in both cases in language 
which is nearly identical The slight differences are not translational^ 
and it is not possible that so close a verbal agreement can be accidental : 
one of the writers must have had the work of the other before h\n\ in 
the Greek language ; and if it be admitted that the Gospel of St 

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Luke is posterior to that of St Matthew, it follows that the Gospel of 
Matthew must have been in the Greek language when St Luke wrote. 

I shall now endeavour to show that the phenomena resulting from 
differences in the three accounts are in accordance with my views. 

The first of these is the manner in which, if the authorised version 
of Mark's aocoimt be correct, John the Baptist is introduced : it is 
merely said, "John did baptise," &c., without specifying which John it 
was ; whilst Matthew and Luke explain who it was — Matthew, by giving 
him the appellation of the Baptist, by which he was subsequently 
known ; whilst Luke, who had previously given an account of his 
parentage, naturally explains that he was the son of Zacharia& 

It is extremely improbable that Mark, drawing up his account from 
that of Matthew and Luke, would have omitted the appellation which 
indicated what John was meant ; but, on the other hand, if Mark'^s 
account be the original, and he did not designate John, it was natural 
that the other evangelists should supply the omission ; more especially 
as we are told that the apostle John joined the company of the dis- 
ciples immediately after, which rendered a distinction still more 
necessary. If, however, the reading adopted by Tischendorf be the 
correct one, the designation does occur in the second Gospel, but it is 
in a manner which indicates an earlier form than that employed by 
Matthew. The received text may be literally rendered, "John was 
baptising and preaching;'' that of the older MSS., "John the bap- 
tising was preaching." 

Now the appellative noun "Baptist" is derived from the verb "to 
baptise." Mark describes John by the verb, Matthew designates him 
by the noun ; hence I infer that when the second Gk>spel was originally 
written, the appellation Baptist had not come into use, and that the 
original form is that in which it occurs in Mark's Gospel The infer- 
ence I draw respecting the priority of this Gospel from this peculiarity 
of expression does not, however, depend upon the present various 
reading, for we find in the parallel passages, Matt xiv. 2, Mark vi 14, 
sect xxxiiL p. 72, the earlier form, "John the baptising,"'' in Mark ; the 
later form, "John the Baptist," in Matthew. 

The passage from Malachi cited by Msurk is omitted both by Matthew 
and Luke, but as it is given by both evangelists elsewhere, (Matt xi 10, 
Luke viL 27,) we can see a reason for the omission. 

There is an apparent difference in John^s expression of his hiimility 
in comparing himself to our Lord — a difference which has been 
much commented upon. According to Mark's accoimt, John says " he is 

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unworthy to stoop down and unloose" our Lord's shoes ; according to 
St Matthew, he says he is unworthy "to bear" his shoes. This, Dr 
Middleton, as quoted by Bishop Newcome, says is "trifling indeed with 
regard to the point in difference, yet effectual to evince inadvertency 
or mistake with regard to the strictness of trutL" To meet this objec- 
tion, Bishop Newcome supposes that the words were spoken on different 
occasions, and accordingly arranges his harmony as if this were the 
case. He says, " No doubt many occasions were taken by the Baptist 
to give so important a testimony, which was a principal end of his 
mission. But where is the contradiction, if on different occasions 
different words were used ?"* 

When it is considered that this passage forms but a portion of a 
lengthened address, we can scarcely suppose that it could have occurred 
so exactly in the same words on any other occasion, nor are we called 
upon to make the supposition. The Baptist evinces his humility by 
saying he was unworthy to perform the most menial office to our Lord ; 
he is addressing a multitude, and therefore speaks rhetorically, by 
describing the action of the humblest of the attendants of a dignified 
Jew, who was required to pull off his shoes on entering the temple, 
and therefore had an attendant to assist in pulling them off, and take 
charge of them, or bear them. St Matthew, with the original of Mark 
before him, states shortly what is in effect the same thing, just as if a 
modem author should render a passage saying, " I am unworthy to 
stoop down and brush his shoes,'' into "I am im worthy to clean 
his shoe&'' 

The occurrence of John's rebuke to the Sadducees and Pharisees, 
beginning, " O generation of vipers," and his description of our Lord, 
beginning, " Whose fan is in his hand,'' &a, present no difficulty when 
found in the writings of an apostle. ^ 

When we examine St Luke's account, it will be found to contain the 
whole of St Mark 8 account, with the exception of the quotation from 
Malachi already accounted for, and the description of John's food and 
raiment, an autoptical detail not requisite in a historical work St 
Luke fixes the date of the commencement of the public life of our 
Lord from his own investigations, and includes the additions made by 
Matthew, evidently from the Greek, (see Matt and Luke, sect L and iL ;) 
and he gives, from soiu-ces peculiar to himself, the passage b^[inning 
with verse 10 to verse 16, and which, from his preface, as well as frx>m 

• Note$ on Harmony ^ p. 6. 

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SECTIONS in. IV. V. 265 

the circumstaiices in which we know he was placed, we are warranted 
to conclude that he derived from an apostle. 


Thb Baptism of Jesus. 

We have here three independent translations from the same original ; 
but both Matthew and Luke add important matter from their own 
peculiar sources of information. Matthew relates John's humble re- 
monstrance to our Lord, and his reply, ver. 14 and 15 ; and St Luke 
adds that our Saviour was engaged in prayer, ver. 21, a circumstance to 
which he evidently attaches much importance, from the frequency with 
which we find it mentioned in his QospeL 


The Temptation of Our Lord. 

St Mark's account of the temptation, which is short and historical, is 
entirely distinct from the detailed accounts of Matthew and Luke, which 
will be noticed elsewhere : it will be remembered that Peter had not 
yet joined the company of the apostles. 


Jesus Returns to Galilee. 

Luke's account^ of our Saviour's return to Capemaimi, iv. 14-32, is 
much fuller, and quite independent of the other two, which are evi- 
dently taken from the same Hebrew original, but with explanations and 
additions characteristic of Matthew. In the first place, whilst Mark 
merely states the fact that» "after that John was put into prison, Jesus 
came to Qalilee," v. 14, Matthew takes care to connect the events by 
the insertion of the word AKovaas — ^when Jesus ^* heard " that John was 
imprisoned, &a He also points out the fulfilment of prophecy in 
our Lord's choice of residence, v. 13-16. Both of these chimges are 
exactly such as a Jewish historian, writing for the Jews, would insert : 
the fiEiCts are all given in the memoir, the explanations and inferences 
in the histoiy. 

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Thb Galilean Fishermen Called. 

The style of Mark's Gospel here changes from the historical to the 
autoptical, and it is precisely at this point of the history that Peter 
becomes an eyewitness of our Lord's proceedings. I have always consi- 
dered that the change of the style of St Luke from the historical to the au- 
toptical, precisely at the point of time when he becomes an eyewitness, as 
one of those undesigned coincidences which is not less striking than any 
adduced by Paley. In the present case, the agreement is such as to prove 
that both accounts were originally the same. It has been said that Mat- 
thew's is the original, from which Mark has taken his accoimt ; but if we 
compare them carefully, it will be found that there is nothing in Matthew's 
account which may not have been taken from Mark's ; for all his addi- 
tions are explanatory, and can be gathered from Mark & Instead of 
saying, in general terms, that the Galileans were fishing, or even shoot* 
ing their nets, the precise manner in which they were shooting is 
described in Mark'^s account, by a term which is evidently technical ; they 
wereofifi^aXXovrcs — shootingtheirnets in a circle; literally '^castinground." 
This Matthew has paraphrased by the expression fiaXXovras dfipiphprrpop — 
i. e., casting a net fitted for this particular kind of fishing. The above is 
the reading of Tischendorf, although not of the received text. It is, how- 
ever, supported by the greatest number of the ancient MSS., and, being 
the most diflScult reading, is most probably the true one. Mr Alford, 
in his edition of the New Testament, admits it, and justly remarks, 
that it suits the minute depicting of Mark ; he also observes, that such 
verbal variations, as 4is t^v for cV tJ, are inconceivable, if one copied the 
other." This is true when applied to works written in the same lan- 
guage, but the translational agreement of the above-quoted passages is 
equally inconceivable, if no original existed in another language. Mr 
Alford observes on this section, " May we not venture to say that both 
these accounts (Matt and Mark) came from Peter originally ?" I may 
here add, that it is scarcely possible to subject the Gospel of Mark to a 
minute examination, without arriving at a similar conclusion with r^ard 
to a large proportion of the incidents therein recorded : thus Bidiop 
Gleig, in his DirectioTia for the Study of Divinity, observes — " I am 
inclined to think that the Gospel by St Mark contains little more than 
notes and memorandums which had been made by St Peter, which will 

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sufficiently account for many of the ancients calling it St Peter's QospeL'' 
—P. 409. 

But to return to the expression dfi^^dXXovrfr, which gives rise to 
these remarks, I would add, that it is not only autoptical, but it is emi- 
nently professional, and one which it is scarcely possible to suppose 
that any but a fisherman would employ. In conclusion, I find nothing 
in Matthew's account which may not have been taken from Mark's, 
except that Simon was called Peter — an addition which Matthew could 
have no difficulty in supplying ; but there is a minute circumstance men- 
tioned in Mark's account, which he could not possibly have taken from 
Matthew's, namely, that there were in the boat, along with Zebedee, 
"hired servants;" and it is not one which Mark, at the distance of 
years, would have dreamt of adding. In St Mark's account we are in- 
formed that James and John were in the boat, but Zebedee is not 
mentioned till we are told that he was "left in the ship," v. 20. St 
Matthew removes the abruptness, by telling us that "James and John 
were in the ship with Zebedee their father," v. 21. This is the correct 
order, and we can see a reason for the change ; but if St Matthew's 
account be the original, St Mark must have inverted it 


Curb op a Demoniac. 

We have here an excellent example of independent translation of a 
common original, improved as to arrangement and taste by St Luke, but 
adhering most scrupulously to the facts. St Mark does not tell us that the 
demoniac called out " with a loud voice," till the conclusion of his address 
to our Lord, but this is recorded by St Luke, at the beginning; St Luke 
avoids the repetition of the word dMaKiav, " taught," by using the synony- 
mous expression, 6 X<fyor, "his word" was with power, &c. He also explains 
that Capernaum was a city of Galilee, indicating that it was not written 
in Galilee, but for those at a distance, as we must suppose, from this and 
other similar explanations, that Theophilus was to whom the Gospel is 
addressed. On the other hand, we find tlie author of the second Gospel, 
when he wishes to give a notion of the wide extent through which the 
£Gkme of this miracle spread, says, that it " spread abroad throughout all 
the region roimd about Galilee." This is the language which a Galilean, 
writing in Galilee, would naturally use for such a purpose, and contrasts 
with the more general expression of St Luke. Commentators who main- 

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tain that St Luke made use of the Greek Gospel of St Mark, appeal to 
the verbal agreement which subsists between the 24th and 25th 
verses of Mark, and the 34th and part of the 35th verses of Luke, in 
which the following passage occurs — " Let us alone ; what have we to do 
with thee, thou Jesus of Nazareth? art thou come to destroy us? I 
know thee who thou art ; the Holy One of God. And Jesus rebuked 
him, saying, Hold thy peace, and come out of him." 

Bishop Marsh observes, with regard to this passage, that it " is the 
only instance of verbal agreement which I have observed in the sections 
common only to St Mark and St Luke ; and in the rest even of this 
section, St Mark and St Luke have expressed themselves very diflferently.'' 
Now, in the first place, the verbal agreement does not exist, at least to 
the extent' supposed by Bishop Marsh, and Dr Hug, in his introduction 
to the New Testament ; for in the earliest MSS., which, in such a case, 
must be held to be the best authorities, we find, in Mark v. 24, the 
word 'Eo, "let us alone," omitted, and, in the same verse, the word 
MoiUv, "I know," rendered, in the corresponding passage in Luke, 
** Md ;" and in the following verse we have the word, meaning, in the 
original, " from," rendered by Mark «f , and by Luke <m\ These are 
all translational differences, and reduce the verbal agreements to a few 
short and simple sentences, not one of which appears to admit of two 
ways of translating them. We have not in this section a greater amount 
of verbal agreement than what might have been expected in perfectly 
independent translations; we cannot infer, therefore, firom it, either 
that Luke was acquainted with the Greek text of Mark, or that Mark 
was acquainted with that of St Luke. It is, indeed, possible — I should 
say probable — that he was; and he may have, to a certain extent, been 
influenced by that knowledge in executing his translation ; but that 
does not affect the inference I have drawn from the phenomena^ that 
Mark was the translator of Peter. 


Curb of Peter's Wife's Mother. 

This section, although short, is eminently instructive, as exhibiting 
the historical conciseness of Matthew, the autoptical detail of Mark, 
and the professional accuracy of Luke, with a striking proof of the 
identity of the authorship of the third Gospel and of the Acts. And, first, 
with regard to the connection which subsists between Matthew and 

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SECTION Vin. 269 

Mark, there are several circumstances mentioned, which cannot {K)s- 
sibly have been taken by Mark from Matthew's Gospel ; there is nothing 
in Matthew^s account which may not have been taken from that in the 
second OospeL It may be said that the circumstances not contained 
in Matthew's account, instead of being omitted as un-historical by that 
evangelist, as I suppose they were, may have been added in order to 
elucidate the scantier information ftunished by an earlier account 
Now, none of the circumstances peculiar to Mark in this narrative 
render it clearer. The event took place in the house of Peter ; this is 
sufficient to mark the locality. Why, then, should we be told that the 
house was in the joint tenancy of Peter and Andrew ? If the original 
account was written by Peter, we can see a reason why a circumstance 
in itself so unimportant, and which could have no possible bearing on 
the miraculous cure recorded, should have been mentioned ; there is 
always a degree of arrogance in calling what is only a joint possession a 
person's own. Who but Peter could have thought of mentioning such a 
thing? I infer, also, that we have in Mark the earliest state of the nar- 
rative, because Peter there is called by his earlier name, Simon ; but by 
Matthew it is Peter, the name by which he was in aftertimes best 
known. Lastly, there can be no doubt but that Peter was in his own 
house when the event took place. Why is his presence not noted as 
well as that of James and John ? They are mere spectators, and their 
presence has no connection wiUi the miracle. Why then is it men- 
tioned, and why is the author silent respecting the presence of so 
important a person as Peter ? The answer is, that a person describing 
what he witnessed naturally gives such details, but he does not think 
of mentioning his own presence when he takes no share in the transac- 
tions, unless to attest the truth of the narrative, which was not required 

St Luke's account, like St Matthew's, contains nothing which is not 
to be found in St Mark's, excepting the medical details, which it was 
natural for a medical man to inquire into and to notice. Svycx^f^ is ft 
medical term, and is the same as that used by the author of the Acts 
in describing the disease of the father of Publius, the chief man of 
Melit& nvptTf ftryakf (the great fever) is a technical term, which, we are 
told by Gkden, physicians were wont to use, as well as the expression 
fwurria iwwm o^r^, standing over her : see Walker's observations on the 
medical style of St Luke, OenU Mag.^ June 1841. 

Mr Alford's remark on this passage, that the alteration of Kpanfrntg r- 
x^' (he took her by the hand,) into Arurr. cir' avr. (he stood over her,) ''is 

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utterly inconceivable/' is one which I am not disposed to controvert, 
but it is such an addition to the account of a miraculous cure, which an 
inquiring physician, with the means of information which St Luke 
possessed, would naturally maka This, no doubt, forms a considerable 
portion of section viiL ; but if we compare that portion of Luke's 
Qospel, chap. iv. 31-44, with Mark L 21-39, I must say, that to me 
the agreement is utterly inconceivable, except upon one supposition — 
namely, that both Mark and Luke have made use of a conmion 



This section forms a portion of the above-mentioned passage. 
Mark's account is characterised by those repetitions and circumstan- 
tial details which distinguish the eyewitness from the historian. 
Strauss asks if Mark — ^meaning, as he tells us, the author of the second 
Gospel — was present on this occasion, {Life of Jesvs, il 193.) The answer 
I have to give is, that he was; hence the autoptical detail that " all the 
city was gathered together at (before) the door," which is omitted by 
the other evangelists as not historical, but which, as Mr Alford justly 
observes, shows "the accurate detail .of an eyewitnesa" The open 
space before the door of Peter's house is an interesting fact, and serves 
to identify it with that in which the paraljrtic was cured, and in which 
our Lord at this period resided. It will be observed that every notice 
of this house in the second Gospel is exactly in the terms in which a 
person would speak of his own house. He nowhere says directly that 
our Lord was resident in it ; but in the following section. 


in which we are told that Christ returned from Capernaum to preach 
in other cities of Galilee, Mark informs us that he rose very early in 
the morning, implying that he had passed the night in the house; that 
" he went out,'' ^f^X^, evidently meaning from the house, and departed 
to a solitary place, where he prayed ; that Peter and others went after 
him, for the purpose of pressing him to remain with them. This is not, -^ 
indeed, expressed, but it is clearly implied in his answer, " Let us go 

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into the next towns, that I may precu^h there also, for therefore came I 

By a paraphrastic translation, St Luke expresses in direct terms the 
object for which Peter, and they that were with him, " followed after 
him," and does justice to the motives which induced Simon, and those 
with him, to follow our Lord — an affectionate wish that he should 
not leave them. The mode in which Galilee is mentioned in the 
second Gospel, els SKrpf ttjv roXiXoloy, " throughout the whole of Galilee," 
is precisely the manner in which a Gbdilean would express the wide 
extent of our Lord's preaching. 


The Leper Cleansed. 

We have here three translations of the same account. St Matthew, 
as usual, by avoiding repetitions, and Words not absolutely necessary, 
expresses in fifty words what in the corresponding portion of Mark 
takes seventy word& St Luke avoids the repetitions, and mentions the 
extent of the disease in medical term& Mr Alford rightly observes, 
on Mark's account of the miracle, "that it is evidently an original 
one £ix)m an eyewitnesa" 


The Paralytic Person Cured. 

Perhaps no jwrtion of the Gospels throws more light upon the 
nature of the connection which subsists between them. Thus, the 
account in the second Gospel has all the characters of an autoptical 
memoir, ftdl of minute, and, viewed as matters of history, superfluous 
detail& The first of these I shall notice is, that the paralytic patient 
who was miraculously cured " was borne of four," verse 8. Now, if we 
suppose that we have the original account in the second Gospel, and 
that is the work of an eyewitness, we can easily understand how he 
came to notice the circumstance, and why Matthew and Luke, in using 
his account as an authority, should have omitted it ; but if, on the other 
nand, we assume that Matthew's account is that from which the other 
two are taken, it appears to me to be utterly impossible to account for 
its insertion. 

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The crowd at the door of the house, which, we are told, was so great 
that there was no space sufficient for it, not even be/ore the door, ijorfii 
rik wp6f rrfv BvfKw, \& an interesting autoptical trait, serving at once to iden- 
tify the scene of the miracle with the house of Peter, which, from the 
incidental notice in L 33, we learn had an open space in front, which 
the owner very naturally spoke of as rp^ rftv OCpav, " before the door." 
The manner also in which the house is mentioned, without the article 
"Aff owcdr," appears to me as equivalent to the Latin expression domi, 
" at home," and therefore that which St Peter would very naturally 
use. Mr Alford, and after him Dr Bloomfield, render the expres- 
sion in doors : the former observes, " the its combines motion with the 
construction, that he had gone home, and was there." Here, then, we 
have the author of the second Gospel terming Peter"*s " home." I now 
come to a circumstance which to modem readers may appear extra- 
ordinary, but which Matthew takes no notice of, and which Luke 
only mentions incidentally ; — I mean that which relates to the manner 
in which we are told that the bearers of the paralytic introduced him 
into the house, by breaking through the roof, in order to bring him 
before our Lord. 

The sceptics of a former age, assuming that the construction of Eastern 
houses was like the European houses of the present day, tell us that such 
a proceeding was not only improbable, but must have been destructive to 
those who were below. Strauss, on the other hand, tells us that such a 
proceeding was unnecessary, and is at great pains to prove that it was 
quite as easy to enter an Eastern house by the roof entrance, via per 
tectum, as by that of the door, via per portam, and therefore that the 
bearers, " regardless of the opening already existing, should uncover the 
roof, and let down the man through an aperture newly broken, is 
highly improbabla"* Now, it is quite true that the access to Eastern 
houses by the roof entrance is as Strauss has represented it ; but he 
has not mentioned, what he probably did not know, that the horizontal 
aperture in the flat roof had necessarily a secondary roof or porch over it, 
to keep out the rain. The aperture may be compared to the cabin hatch- 
way of a ship, and the porch to the companion. The main roof is covered 
with cement, but, if my memory serves me right, the secondary roof is 
not unfrequently sloping, and covered with tiles. It is fitted to allow 
persons in an upright position to enter; but we can easily conceive 
that it might not be fitted to admit of a person recumbent on a coucb 

• Stbaum, R T., voL ii. p. 312. 

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■without removing the jwrch. The details respecting the difficulty of 
entrance have no necessary connection with the miracle, and are in 
themselves intrinsically unimportant, for a few minutes might remove 
the tiles, and a few hours replace them ; they might, therefore, either be 
altogether omitted, or merely incidentally noticed. St Matthew, in 
accordance with his style of narration, has adopted the former plan, St 
Luke the latter. If, on the other hand, the original author of the second 
Gospel was not only present, but it was in his own house that the 
events took place, we can easily understand why he should have related 
such a circumstance. Mr Birks, in his remarks on this passage, {Hor. 
Eva/ng,y 320,) very justly remarks, that although Matthew has omitted 
noticing it, he evidently alludes to it in the passage, ''Jesus seeing 
their fedth,'' which, he observes, " does imply the circumstance which is 
expressed by the other evangelists." No doubt he does : he leaves out 
that part of the passage which relates to the manner in which they 
entered the house as immaterial, but he notices the circumstance of the 
patient lying on a bed. The passage in Mark, rhv Kpdt^arov Hmw S napa- 
\vTiKos KQTMKf tro, may be rendered thus, " The bed whereon the paralytic 
reclined:" that in Matthew, napaKwucbp ent Kkunjs ^tXruxtpov, b, "paralytic 
laid on a couch." The passage is therefore not altogether suppressed in 
Matthew ; he selects the circumstance which indicates the helplessness 
of the patient, which, in point of fact, was all that was material 

The translational phenomena in this section, although not nimierous, 
are sufficiently so to prove that an original, in another language, must 
have existed, from which all the three evangelists took their accounts, 
which is obviously the same. It may, indeed, be said that there is too 
much verbal agreement to be the effect of perfectly independent trans- 
lation. I question if there is; but, admitting it to be so, it presents no 
difficulty, for both Mark and Luke must have been acquainted with the 
previous translation of Matthew. There are passages in both their 
Qospels which prove this. We have, therefore, an obvious cause for 
verbal agreement in every case where it can be referred to the Qospel of 

I think it right to state that Dr Davidson has adduced this very 
section as a proof that Luke cannot have copied it from Matthew and 
Mark, (Introd. to N. T., L p. 397.) He exhibits the three accounts in tab- 
ular arrangement^ and -prehces the tables by the following remarks : — 

" In order to show the untenableness of this hypothesis in every 
form, we should be willing to take the corresponding narratives of the 
same event in two or three of the Gospels, and present them fuUy to 

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the eye of the candid inquirer. Let him look at them just aa they 
are — ^in their verbal coincidences, intersected by variations in every 
possible mode — and we doubt not of his decision against the one writer 
having another document, or two others, before him, and conforming 
hia ovm Gospel, in some particular way, to it or them, with a certain 
object in view. Let us, therefore, present the three accounts of the 
healing of the paralytic man at Capernaum.'' 

I am quite willing to rest the soundness of my hypothesis on the 
conclusions to be legitimately drawn from the data selected by so able 
an opponent — ^protesting, however, that the mere fact of our being 
unable to account for every phenomenon would in itself be no valid 
objection in a case where, from its very nature, there must be so many 
circumstances which we have no means of explaining. In the present 
case, however, we can account for all the deviations from a literal trans- 
lation of the original of the second Gk)spel, as well as for the omissions 
and additions. At the very commencement of the section we have an 
omission on the part of St Matthew and St Luke, but it is that purely 
autoptical description of the crowd so natural in an eyewitness, but 
which conveys no distinct ideas to those removed by time or place from 
the scene of action. The people were so numerous that the space in 
front of the door would not contain them. The addition of St Luke, 
on the other hand, is one of extreme importance ; and we can easily 
imderstand how a careful investigator like St Luke should have made 
it. A mere crowd might have been ignorant, superstitious, or accom- 
plices in an imposture. The result of St Luke s researches was to show 
that the witnesses were not only numerous, but that they were hostile, 
and therefore not to be suspected ; and also, that they were perfectly 
competent to detect imposture, had such been attempted. They came 
from all the adjoining regions ; " and there were Pharisees and doctors 
of the law sitting by." 

The next deviation from a literal translation, in St Luke's account^ is 
the employment of the technical and untranslatable verb napaktkviUvos, 
which may be rendered " labouring under paralysia" St Luke appears 
to me, on all occasions, to mention diseases professionally, but without 
affectation. This is followed by the paraphrastic addition, " And they 
sought means to bring him in, and to lay him before them ; '' and he 
narrates, but without the details, the entry by the roo^ through the 
tiling. The causes of the other deviations from the second Gospel are 
so obvious as to require no observation, except that the phenomena 
of the agreements ftimish proofs that St Luke had the Greek Gospel of 

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SECTIONS Xni.— XV. 275 

Matthew before him, as well as the Hebrew of Mark In the first 
place, all the verbal agreements can be referred to the first Gospel, as 
the translational to the second; and, in the next place, there is a 
circumstance noticed in the Gospel of Matthew, but not in the second 
Gospel, which has been adopted by St Luke, namely, that the paralytic, 
after his cure, " departed to his own house" — (ainjkBcv th t6v ohov aimv, 
Luke V. 26.) 

This is a circumstance which must have been known to Matthew, 
for by all the three accounts he joined our Lord immediately after- 
wards; and the mention of it unquestionably gives more completeness, 
and a more natural termination, to the narrative. Dr Davidson has not 
pointed out the discrepancies in the different narratives, which, in his 
opinion, would inevitably lead " a candid inquirer to decide against the 
supposition that one writer having another document, or two others, 
before him, and conforming hia own Gospel to it or them, with a par- 
ticular object in view,'' could have written as St Luke has done. In 
answer, I would reply, that the immediate object of St Luke was to 
communicate to a man of rank, and therefore we may suppose of a 
cultivated mind, an account of events ; and in order that he may be 
assured of their certainty, he takes care to ascertain that they took place 
in the presence of competent and unsuspicious witnesses. The changes 
made by St Luke are precisely such as might have been expected firom 
a fedthfUl and able historian. 


It may appear inconsistent with the supposition that the original 
of the sections in which the call of Matthew, and the events which 
took place in his house, are related, should be found in the second 
ClospeL But) in the first place, all that is related of Matthew might 
have been related by Peter, for we know he was present The mention 
of the call of Matthew forms part of a passage beginning with the cure 
of the paralytic, and ending with the account of what took place in the 
house of Matthew. Now Matthew was not present at the cure of the 
paralytic, and could not describe it autoptically, as is done in the second 
Gospel ; but we have the same account in all the three Gospels, varied 
by additions and omissions, such as historians make on an original 
memoir. The notice respecting Matthew is so slight and incidental, as 
to have given rise to the supposition that he was not the author of the 

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Gk>8pel. It is just such as a humble-minded man would be glad to 
adopt in recording what was personal to himself, for it merely says he 
was called and joined. Writing at the distance of years, he uses the 
name he was known by as one of the twelve ; but instead of designating 
himself as Levi, the son of Alpheus, who was called Matthew, he speaks 
of himself as " a man named Matthew.'' Luke, on the other hand, 
seems anxious to do Matthew honour. He mentions the sacrifices he 
made, — " he left all ;" his exertions to entertain our Lord, — "he made 
a great feast in his own house ; " and he softens the expression "publicans 
and sinners " into " publicans and others." The autoptical opening of 
section xiiL, " He went out again by the sea-side/' is one of those 
incidental traits which agree so perfectly with the known features of 
the locality — ^a fishing village on the verge of a lake, and at the foot of 
a hill, and with no level ground which we hear of, except the open 
space before the door of Peter's house. Hence, when our Lord addressed 
the people, he either " went up to the hill," m^r} tU tA Upos] or, as in the 
present instance, " by the sea," napd njv $aKa<r<rav, or from a boat " in the 
sea," tv Tjn BaKair(ru, It is Scarcely possible to suppose that such incidental 
notices could have been written anywhere but upon the spot, by an 

The additions by Matthew are words of our Lord, " Learn what it is, 
I will have mercy and not sacrifice." The omissions are mere repe- 
titions in the second Gospel ; thus, in verse 15, after "many publicans 
and sinners sat with Jesus at meat,^ be adds, " for they were many, and 
they followed him ;" and at verse 19, after the passage, " Can the chil- 
dren of the bride-chamber fast while the bridegroom is with them ?" he 
adds, " As long as they have the bridegroom with them, they cannot 
fast ;" and at verse 20, after "the days will come when the bridegroom 
shall be taken away firom them, and then shall they fast,'' he adds, "in 
those days." Such repetitions, as Mr Alford observes, " sufficiently show 
the primary authority of this report " — (note on the passaga) They 
are characteristic of the style of an unpractised writer, and are omitted 
both by St Matthew and St Luke. 


These two sections refer to relaxations of the strictness of the Jevrish 
observance of the Sabbath ; they are connected in each of the three 

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It is only necessary to compare them in the original to see that they 
are different translations of the same originals, with peculiarities in 
each which I shall now consider. And first, with regard to the addi- 
tions in the Qospel of Matthew, they consist entirely of the words of 
our Lord, which he must have heard, and therefore Uie cause of their 
insertion is obvious. 

With regard to the omissions on the part of Matthew, they are 
merely the abbreviations of a historian, with the exception of the well- 
kAown text, "The Sabbath was made for man, and not man for the 
Sabbath.'^ The explanation I have to offer is, that St Mark's statement 
contains both the facts and the inference ; the other historians consider 
it sufficient to give the inference. There are two additions made by 
St Luke, which at first sight appear to be autoptical ; the first relates 
to the time when the events recorded in these two sections took place — 
it was ''on the second Sabbath after the first ;"" the other states that 
the disciples rubbed the ears of corn in their hand& The first does not 
occur in the earlier uncial MSS. ; but, assuming it to be genuine, it 
must be taken as a proof of St Luke's accuracy of research, and anxiety 
to ascertain the date, where it was possible. " Rubbing them with 
their hands " is, I believe, a paraphrastic addition ; the evangelist 
mentions what must have been done in eating ears of com. This 
addition is quite in accordance with the graphic style in which this 
evangelist describes scenes, even where he was not present 



We have in this section an excellent example of the contrast between 
the autoptical and the historical The account in the second Gospel is 
more than three times as long as that of St Matthew, and yet the latter 
contains not only everything which is of historical importance, but 
contains additions which are so. Both accounts begin with stating 
that the Pharisees, upon going out of the synagogue where our Lord 
cured the man with the withered hand on the Sabbath, conspired 
against him ; St Matthew simply notices the conspiracy. Both evan- 
gelists state that our Lord withdrew himself Mark tells us where he 
withdrew himself to, which was of no historical consequence ; but he 
does not tell us why he withdrew himself, which was. Schleiermacher, 
in remarking on this passage, says, " Christ withdraws, one does not 


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know why."* Now, Matthew, by a single word, explains the cause of 
his departure — it was because our Lord " knew," yww, of the conspiracy 
that he left the scene of it St Mark then proceeds to inform us tha4; 
our Lord withdrew to the sea, followed by a great multitude, particu- 
larises the different localities from whence the people came, tells us 
that there was a small boat ordered to be in attendance, although no 
use was made of it 

The description of the multitudes, and places whence they came, 
sets before us more graphically than anywhere else in the (Gospels the 
composition of the audiences to which the Lord taught, and whom he 
healed. " The repetition of irX$A>f iroXv, (ver. 8,) is the report of one who 
saw the numbers from Tyre and Sidon coming and going." — Alford. 

St Mark states that our Lord cured many of their diseases; St 
Matthew that he cured them aU. There is here no contradiction, but 
the change is an important one. 

As no case of cure or dispossession is specified, we can see a reason 
why St Luke shoidd have passed over the details of the second Qospel, 
contenting himself with noticing, in the following general terms, the 
conspiracy against our Lord, vi. 2 : — 

"And they were filled with madness, and coumiuned with one 
another what they might do to Jesua'' 


St Luke returns to the original, which contains the account of the 
ordination of the twelve apostles, adding, from separate information, a 
circumstance to which he evidently attached importance, from his 
notice of it on this and other occasions, namely, that our Lord was 
engaged " in prayer." His list agrees with that in Mark, both in the 
order and in the names, with one exception : instead of Thaddeus we 
have Judas, and the two of the same name are classed together with 
their distinguishing appellatives. The change of name of Thaddeus into 
Judas no more affects the question of the connection of the passages, 
than does the difference of the names of Simon and Peter in the 
account of the cure of Peter's wife's mother, where Mark gives the 
name by which he was then known, in which he is followed by St 
Luke, whilst Matthew gives the name by which he was latterly known 

* £3say on Luke, E. T., p. 90. 

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— a practice so common in history as to require no illustration. St 
Matthew does not give the names of the apostles at the period of their 
ordination, but at that of their being sent fortL It is only, therefore, in 
the enumeration of the names that any agreement with the second 
Gospel can be expected to occur. Now, upon comparing the lists, there 
is an amount of agreement which can scarcely be accidental : with two 
exceptions, the names are arranged in the same order. The exceptions 
are easily accoimted for : he naturally places the name of Andrew after 
Peter, adding that he was his brother ; and he postpones his own name 
to that of Thomas, with which he is classed in all the three accounts. 
The surname Boanerges, given to the sons of Zebedee, was not required 
in a mere list of names, and is therefore omitted. 


Our Lord accused of acting bt thb Power of Beelzebub. 

The two verses, Mark 20, 21, are eminently autoptical Matthew's 
translation is paraphrastic ; thus he explains the reasons of our Lord's 
address to his accusers, which was, that he "knew their. thoughts." St 
Luke has taken his account from St Matthew's — that is, he has adopted 
his explanation — adding, to render the explanation clearer, that certain 
of them sought a sign, but gives it more concisely, avoiding the 
repetition "divided against itself" The neatness of the expression, 
**lkK6s ffirtouedv nUrru,'' ver. 17, is lost in the English translation by the 
insertion of the word " divided." Indeed, I question if it could be given 
in the EngUsh language. St Matthew has made important additions, 
which have been adopted by St Luke ; I have given them in a separate 
section, p. 246. 


Thb Sin against the Holy Ghost. 

In this section, from the neatness and conciseness with which St 
Luke renders the statements of the preceding (Gospels, it is evident 
that he has had the Gospel of Matthew before him. 

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OuB Lord's Relations seek Uim. 

St Luke's account, although the shortest, not only contains all that 
is essential, but renders the narrative clearer by an explanatory remark. 
Li the original of the second Gospel we are told that our Lord s rela- 
tions sent a message to him, which the multitude by whom he was 
surrounded repeated to him ; but we are not told why they did not 
themselves address him. St Luke supplies the reason, by saying, 
" they could not come at him for the press " — a circumstance which, 
although not expressed, may be gathered from the expression in Mark, 
"the mtdtitude sat about him," ver. 32. St Matthew supplies the 
information that it was to his disciples that our Lord applied the words, 
" Behold my mother and my brethren ! " 


Introduction to the Parables. 

St Luke's introduction is short and historical St Matthew gives an 
abridged translation, leaving out the repetition& 


Parable of the Sower. 

The nature of the connection in this section is sufficiently obvious. 


Parable of Light under a Bushel. 

St Luke omits the proverbial expressions, "He that hath ears to 
hear, let him hear," and " With what measure ye mete, it shall be mea- 
sured to you again," having given them elsewhere ; otherwise, the trans- 
lational agreement is obviou& 

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The former of the parables given in these sections, being peculiar to 
Mark, requires no comment. The parable of the mustard seed ends 
with Mark iv. 32. At this point Matthew introduces the parable of 
leaven hid in meal, and then inserts Mark's conclusion. Here, as 
almost everywhere else, we have evidence that St Luke made use of 
both the preceding Oospels : thus, it is only in the first Gospel we hear 
of the branches of the tree. St Luke adopts the very words ; but 
where he agrees with Mark he uses synonyms, or, in other words, gives 
an independent translation of the same original 

Christ Stills thb Tempest. 

Perhaps none of the sections is so instructive as the present We 
have here the whole case before us, without any disturbing cause to 
perplex us, such as additions on the part of St Luke drawn from 
sources which are unknown, or from the complication arising from the 
fact that St Matthew has, in the first place, made use of the original of 
Mark with additions of his own, and that St Luke has availed himself 
either of the language or additional drcimistances of Matthew's GospeL 
Here we have, in the two first Gtospels, two original accounts of the 
event which furnish the whole of the data from which St Luke has 
drawn up hi& One of these accounts we still possess in the Qreek 
(Jospel of St Matthew ; the other we only have as we have the remain- 
ing works of Irenseus, in what we have the best grounds for believing 
to be a literal and faithful translation. 

I shall begin with the trauslational phenomena, because I am here 
met by opposing arguments, which I must answer as well as I am abla 
Mr Bilks, in his Hone Evcmgdicce, has noticed my hypothesis in the 
following terms : — 

"Another hypothesis has been lately proposed by Mr Smith, in- his 
valuable and conclusive work on the voyage and shipwreck of St Paul — 
that St Mark has merely translated an Aramaic original written by St 
Peter, and that the (Gospel of St Luke is later than this original and 
the Greek Gospel of St Matthew, but earlier than the translation ; so 

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that it bears to St Matthew a verbal resemblance in many parts, and is 
elsewhere related to St Mark as two versions from the same original. 
The passages appealed to in evidence are the accounts of the storm, 
and of the healing of the ruler's daughter, Matt viiL 28-27 ; ix. 18-26 ; 
Mark iv. 85-41 ; v. 22-43 ; Luke viiL 22-26, 41-56. 

" The real evidence, however, even in these selected portions, appears 
adverse to such a view. In Luke viiL 22, the two clauses are modified, 
one from Matthew and the other from Mark ; but the former is not a 
verbal copy, and the latter is not a varied translation, but a copy with 
an added circumstance, and where a provincial idiom has been removed. 
The phrase, 'a squall of wind,' is verbally the same as in Mark, and 
the sea in St Matthew is paraphrased by the lake in the third QospeL 
The words, 'they were filled' and 'were in jeopardy,' are neither a 
transcript nor a varied translation from either, but a new and distinct 
phrase, less dramatic and more historical In verse 24, the exclamation 
at the close, St Matthew and St Mark agree more closely with each 
other than either of them with St Luke. Similar remarks will apply 
with equal truth to the narrative of the cure ; and thus the very pas- 
sages on which the conjecture has been founded serve really to dis- 
prove it In other passages, its entire inability to account for resem- 
blances and variations will be still more apparent" — ^P. 52. 

In reply to those objections, I would observe that, except upon one 
point, Mr Birks' own conclusions, drawn from the passages in question, 
are precisely the same as those which I had arrived at They are — 

1st That St Luke had made use of both the preceding Gospels in 
his account of the miracle of stilling the storm on the laka In this 
Mr Birks agrees with me. 

2d. That the (lospel of Matthew was in Greek, In this also Mr 
Birks agrees with me. 

8d. That the Gospel of Mark was in another language when made 
use of as an authority by St Luke. It is upon this point, and this 
{K)int only, that in the present case there is any difference between us. 
Now, had it been my only object to prove that the Gospel of Mark was 
a translation, this section is one of the last which I would have selected, 
because, from the manner in which St Luke has drawn up his account, 
there is of necessity not much translation in it For such a pmrpose I 
would have selected passages peculiar to Mark and Luke, such as the 
parable of a light under a bushel, or the widow's mite. But that no 
objection coming from such a quarter may be overlooked, I shall follow 
those made by Mr Birks in detail. He states that, in Luke viiL 22, the 

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two clauses are modified — one from Matthew, and the other from Mark; 
" but the former is not a verbal copy, and the latter is not a varied 
translation." As we are agreed respecting the connection between St 
Luke and St Matthew, I shall confine myself to the clause which St 
Luke has taken from St Mark, Now, in that verse, line 5, E. T., " He 
said unto them," is rendered, "icaJc&rcvTrpir avro^;" but in Mark iv. 85, 
line 2, it is rendered Xtyu dvrois. Here, although the meaning is the 
same, every word is different This surely is a translational difference. 
In the following verse, viiL 23, the phrase which I translated " a squall 
of wind," XaiXc^ dvffiov, is the same in both Gk)spels ; but such agree- 
ments occur in every independent translation, and prove nothing. But 
the effects of the squall — namely, to Jill the boat — are translated by 
different words having the same meaning. In Mark it is ytfilCcaBat, in 
Luke owtnKri^wro. The qualification, " and were in jeopardy," Kal iuup- 
iwfvov, has no connection with the preceding word. It is, it is true, a 
historical addition, but it would have been equally so had the preced- 
ing verb been y«ftif«, instead of irv/wrXiypAo* In verse 24, we find in each 
of the three Qospels a different translation of the title given by the 
disciples to our Lord, which in the original was, doubtless. Rabbi, 
Rabbi.* In like manner, in the explanation at the end of the section, 
it is quite true that " St Matthew and St Mark agree more closely with 
each other than either of them with St Luke ;" but the reason is obvious. 
St Luke paraphrases the Hebraism of calling the lake " the sea," into 
"water;" but all the three evangelists translate the words differently, 
I cannot admit that these phenomena are " adverse to my view," 
namely, that Mark is a translator ; nor have I met a single passage, in 
those sections which are peculiar to Mark and Luke, that leads me to 
suppose that St Luke ever saw the Greek version of the second Gospel. 

Believing, therefore, that my views on this particular point are not 
at all shaken by the objections of Mr Birks, I am glad to think that 
upon every other point in this section they are confirmed by the con- 
clusions which he has arrived at Setting aside the question of the 
original language, I proceed to questions on which we agrea In the 
first place, it is quite impossible that either Matthew or Mark can have 
taken their accounts from Luke ; on the other hand, there is not one 
word in Luke's account which is not to be found in one or other of the 
other two. 

The details given by St Mark, which St Luke has not adopted into 

* The Jews were in the habit of raifiiDg the import of titles of honour by reduplication. St 
Luke's reduplication is probably a literal translation ~ See Campbell's DimrtatioMf I 262. 

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his account, are indeed interesting and graphic, and bear the strongest 
internal evidence of being the production of an eyewitness ; but they 
are only autoptical, not historical : they are precisely what a Galilean 
fisherman would naturally have recorded, but not what a subsequent 
historian would have adopted into his narrativa According to Mark, 
the storm took place on the evening of the day on which our Lord 
delivered the sermon of parables ; according to Matthew, it took place 
on the evening of the day in which Peter s mother-in-law was cured. 
The two accounts, therefore, do not exactly synchronise. St Luke, with 
both accounts before him, contents himself with saying that it took 
place "on one of the days;" he leaves the date uncertain, not 
because he was ignorant of what the other evangelists had written, as 
many commentators suppose, but because, being acquainted with them, 
he perceived the difference ; and by stating that it took place " on one 
of the days," cV fu^ r&u ^t^prnv^ ver. 22, he may be said to agree with both 
authoritiea The mention of the embarkation in Luke is taken from 
Matt 23. 

Our Lord's command to his disciples, "to 'cross' to the other side," 
ctV r6 frcpov, given in Matthew and Mark without any explanation, indi- 
cates very strongly, not only that the authors were GJalileans, but that 
they were resident on the western side of the Lake of Gennesareth at 
the time they originally wrote their accounts. St Luke takes care to 
explain that it was the other side of the lake. 

In Mark iv. 36 we have one of those passages which none but an 
eyewitness could have written. We are told, that after dismissing the 
multitude they took our Lord, «r jJv, " even as he was," into the boat. 
What is the meaning of the expression, " even as he was ?" We may 
conjecture that it was without preparation, but we are left in ignorance 
of what kind of preparation. The particular circumstances attending 
this embarkation were probably unusual, and naturally noticed at the 
time when explanation was imnecessary ; but who would think of add- 
ing it to a previously existing narrative ? The notice of the boat, and 
of other boats being in company, although we are not told what boat it 
was, and although we hear no more of the other boats, are circum- 
stances mentioned simply because they made an impression upon the 
writer ; but they have no connection with the main fact, except juxta- 
position of time and place. But if, however, written by an eyewitness 
and a fisherman, they are peculiarly characteristic, for the appearance 
and motions of other vessels always excite a degree of interest in sea- 
men which a landsman cannot understand. Now, the whole of the 


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description of the storm in Mark exhibits the familiarity of the writer 
with the incidents of lake navigation ; hence the clearness and precision 
of the narrative. A particular kind of squall, the tornado, produces a 
violent agitation of the surface ; this is not mentioned in Mark's 
account, but we are told of its effects. " A sea struck the boat, and 
filled it" A strong expression, requiring, as Dr Bloomfield well ob- 
serves, qualification. St Luke, in his account, supplies the qualification 
by adding the words, <cal ^Ku^wtvov, and " they were endangered." St 
Matthew's account wants the professional familiarity with the subject 
which we find in Mark ; but that very want of familiarity leads him to 
notice what a seaman would pass as a matter of course, the violent agi- 
tation of the surface ; and thus the miraculous nature of the event is 
more clearly brought out A sudden cessation of the wind may admit 
of a naturalistic explanation ; nothing but suspension of the laws of 
matter could have accounted for the instantaneous cessation of the 
undulations of the surface. No other writer in the New Testament 
makes use of the word \aikwlt, " squall," or rather tornado, except Luke 
in his account, evidently taken firom this, and Peter in his second 
epistle ; and there, as here, its introduction indicates the profession of 
the author. The effects of such a squall upon the clouds fiimish a vivid 
image to a person in the habit of watching the effects of the winds, as 
every one navigating imder high land invariably does. St Peter makes 
use of it, in his second epistle, by comparing those holding heretical 
opinions to " clouds that are carried by a tempest," or rather " driven 
by a tornado," vir^ \a£kanof ikav¥6iif¥m, iL 17. It is interesting to find St 
Jude making use of the same figure, evidently, as I think, quoted by 
memory from St Peter. He paraphrases the nautical term, XcuXa^, into 
mpt^pSfuvoi, " carried about ;" he remembers the word Swipoi, " without 
water," but forgets the wells, and applies it to the clouds, ver. 12. 
Cowper makes use of the same image^ — wells without water. 

" Dropping buckets into empty wells. 
And growing old, and drawing nothing up.** 

Task, in. t. 189. 

But quotations firom memory are seldom correct I find the very 
same lapse of memory, in a quotation of the above lines, in the Times 
of 1st May 1860. They are quoted thus — 

" Dropping empty buckets into wells, 
And growing old in drawing nothing up." 

Were it a question whether the Task or the article in the Times was 
first written, the nature of the change in the quotation would decide it 

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Let it not be supposed that such a lapse of memory is inconsistent with 
apostolical inspiration. Paul forgets his parchments at Troas, forgets 
for a moment that he had baptised any of the Corinthians but Crispus 
and Qaius, and actually founds an argument on the omission ; but 
in the act of writing, recollects that he had baptised " the household of 
Stephanas/' and adds, " I know not whether I baptised any other." 

To return to the parallel i)assages. It will be observed that the 
descriptions of the storm in Matthew and Luke are quite as character- 
istic of the author as is that in Mark or Peter. Matthew is a landsman ; 
he is more struck, as all landsmen are, with the agitation of the water 
than the force of the wind — a peculiarity of which we have another 
example in the miracle of Christ walking on the sea, xiv. 23, (see p 84,) 
and he uses the same word, tnurfA^s, (ver. 24,) to describe it which he 
does to describe the disturbance of an earthquake, (xxviL 64.) He tells 
us, that the eflfect was to " cover the boat with the waves," — a vague 
expression with regard to the boat, but which marks strongly the eflFects 
which the storm produced on the water. St Luke's account, on the 
other hand, although evidently taken from that in Mark, exhibits in a 
striking light his qualifications as a historian, and the identity of author- 
ship with the account of the voyage of St Paul. He begins with the 
nautical expression, which has been cut in two by the division into 
verses — avrix^a-av nXtStn-oiv ic, which may be rendered, " they shoved oS, 
and when under way." There is nothing equivalent to these terms 
in the other accounts ; but it is obvious from the context that it was 
after they shoved off, and when under way, that our Lord fell asleep. 
St Luke, writing historically, notices the circimistance when it hap- 
pened — ^the other evangelists not till it was observed. The terms he 
uses in describing the storm marks his caution as a historian, and his 
accuracy as a scientific observer : the author of the second gospel seems 
to want words to express the force of the gale, and the perfect stillness 
which ensues, and uses the intensitive term, fuydktjf " great," to both ; but 
the word XaiXa^ implies the maximimi of intensity, and yakrjyi), " a calm," 
its total cessation. The adjective, great, is therefore in either case un- 
necessary ; but not only does St Luke describe the term cautiously, but 
with scientific accuracy. The term XaiXa^ implies a strong wind, modi- 
fied by the configuration of the land. In a lake such as that of Tibe- 
rias, surrounded by high land, it " comes down " upon the lake. The 
effects of the storm are related in Mark with the circumstantiality of an 
eyewitness, the professional accuracy of a fisherman, and the repeti-^ - 
tions of an unpractised writer. We are told that a sea struck the boat 


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and filled the boat,* tls to nkowp &<rTt ytfAiCttrBat t6 ttXoiov. This detail is 
omitted by St Luke, as implied in the context ; but the required quali- 
fication is expressed, cWdvycvov, "they were m danger." 

The next notice in the gospel of Mark is still more autoptical, for it 
tells us that our Lord was asleep at the stem, upon the vpoaK^Kftdkaiw, or 
" seat cover," as the term is explained by Hesychius, a sheepskin with 
the fleece, which, when rolled up, served as a pillow. The author of 
this gospel must have been on board, to have described so minutely the 
part of the boat, and of its furniture, where our Lord reposed ; such 
notices, although interesting and graphic, are unhistorical, and are 
therefore passed over by St Luke. The remaining portions of the nar- 
rative appear to be independent translations of the same original. 
Matthew describes the effect of the miracle upon the disciples as that 
of " wonder." In Mark it is said to be " fear," and, with his usual tau- 
t<>logy> he tells us that "they feared with great fear," A^^^^ow ^<J^w 
Mcyoy. St Luke, while he avoids the repetition, combines both terms 
in the expression, " fearing, they wondered", f^totrfifrrh ^ tOavfjuurcof, 

In the foregoing account St Luke has, without entering into circum- 
stantial details, narrated everything that is of historical importance. 
This section may be termed the normal exemplification of the author- 
ship and connection of the three Qospels ; the examination leads to the 
following conclusions : — 

let. The authors of the two first CJospels were Galileans, and resident 
on the western shore of the laka This is proved by the provincialisms, 
especially by the strongly marked one of calling the eastern side of the 
lake, t6 ntpay, " the other side," without saying of what 

2cL The original accounts must have been written whilst our Lord 
and his disciples were yet in Galilee ; for even Galileans would not use 
such language anywhere but in Galilee. 

Sd. The original author of the second Gospel was in the boat, and 
familiar with the navigation of the lake. 

4<A. The author of the first Gospel was not in the boat, and was not 
familiar with navigation. 

5tL That Luke made use of the Gospel of Matthew in Greek, and of 
Mark in Hebrew. 

* The leoond mentioii of the boat does sot occur in the Textu$ Eeceptut; it does, how- 
erer, in the earlier MSS., and ie quite clioracteristic of Mark*n style. 

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Curb op the Gadarene Demoniacs. 

This, in all the three accounts, is a continuation of the former sec- 
tion ; but here both Matthew and Luke have made use of the original 
of Mark. Matthew has, however, added to it that there were two 
demoniacs cured, whilst the others only mention one. As Matthew, by 
his own account, joined our Lord immediately after this miracle, the 
circumstance must have been known to him ; the difficulty, in this case, 
is not how Matthew should have inserted the account of the second 
demoniac, but how it should have been omitted in the original. We 
have seen that the author, writing as an eyewitness, describes events 
less with regard to their intrinsic importance, than to the impression 
made upon him at the tima It is quite true that the miracle is as 
great, when worked upon the least remarkable, as upon the most 
remarkable individual, but the impression on a spectator is very dif- 
ferent One of the demoniacs was an extraordinary one, as appears 
from the description of the one named Legion, in Mark We can 
understand how the beholders should have been so much impressed 
with it, as to have described the miracle as the cure of " Legion." 

The addition is quite characteristic of Matthew. We meet with a 
case exactly parallel in that of Bartimeus, (Sect. IviL p. 141.) I cannot 
help thinking that this peculiarity results from his habits of professional 
exactness. He is accustomed to record unimportant, as well as impor- 
tant matters ; and, in as far as he is personally concerned, it is as essen- 
tial to record the least important as the most important. In recording 
miraculous events, he seems to have retained these habits. Thus, in 
addition to the above-mentioned instances, we find that when Mark enu- 
merates the numbers of the men, Matthew takes care to add, " besides 
women and children.'' When Mark teUs us that our Lord cured 
" many," Matthew tells us that he cured " alL" 

Matthew s additions in this section consist of facts ; his omissions, of 
autoptical details Luke, on the other hand, adheres more closely to 
the original authority — ^but also with characteristic peculiaritie& The 
first of these is the nautical term, "icaT«rX€v<ray," which describes their 
arrival at the country of the Gadarenes ; the next, is the information 
that it was over against Galilee — meant, no doubt, for TheophUus, and 
showing that he was a stranger to the localities in Judea so described. 

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In the next verse (27) we have what may be termed an equivalent 
translation. In Mark we are told that our Lord went out from '' the 
ship," ^K ToC irkolov\ in Luke, that he went out " to the land," M rriv yrju. 
We have, farther on, what I believe also to be an equivalent transla- 
tion. According to Mark, the devils besought our Lord not to send 
them ?(f« Tfjf x^P^i which is rendered, " out of the country," but which, 
I think, should, be rendered, "oflf the land;" and St Luke gives the 
same meaning less ambiguously, eh r^v atva-aov^ ''into the deep." St 
Luke improves the arrangement in the description of the demoniac : in 
other respects, the relation of his narrative to that of St Mark is that 
of an independent translation of the same original 


Thb Raising of the Dauohtbr of Jairus, and Cube of the Issue 

OF Blood. 

Matthew inserts the accoimt of his joining our Lord immediately 
before the miracle recorded in this section, which is probably in its true 
chronological order. If so, it must be antedated by the other evange- 
lists. We rarely can assign a reason for such deviations from the order 
of time; in the present instance I think we can — it naturally pre- 
ceded the catalogue of the twelve apostlea His account affords internal 
evidence that he writes from his own observation, at least in that part 
of the transactions in which he was separated from Peter ; for in that 
portion of the narration in which events in the inside of the hou^e of 
the ruler where Peter was, but where Matthew was not, are related, the 
autoptical details are to be found in Mark ; but in that which refers to 
those on the outside of the house, they are to be found in Matthew — 
whose account, however, ceases to be independent frx>m the time our 
Lord enters the house, where he takes up the original narrative at ver. 
39, " And when he was come in," &c. 

Here, as in the account of the storm on the lake, St Luke incor- 
porates into his account the original information frimished by each of 
the prt&ceding evangelists, and when he copies St Matthew^s account he 
does it in the acmie Icmguage. Thus, whilst in Mark we are told that 
the woman with the issue of blood touched our Lord s garment, St 
Matthew mentions the partiailar part of the garment in the following 

words, wpotnkBowra ISnnvBep fj^aro rov Kpaawtdov rov Ifmriov avroO, ix. 20, " ap- 
proaching behind him^ she touched the hem of his garment," which 

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words are exactly copied by St Luke.* In St Mark the words are, 

ikBova-a w r^ ^X^^ IhrurBtw rj^^aro rod limriov avroD, ''comiDg behind in the 

crowd, she touched his garment" In like manner, St Luke copies the 
words, edp<ni Bvycmip, **take comfort, daughter," which are found in 
Matthew, but not in Mark. The tumult at the house of Jairus was a 
circumstance well calculated to fix the attention of eyewitnesses. St 
Matthew's account, like that in Mark, is autoptical, but it is independent, 
for he notices the presence of the minstrels — a circumstance peculiar to 
hinL There is another proof that, in the earlier part of the narrative, 
Matthew's account is an independent one : according to him, the ruler 
informed our Lord that his daughter was dead ; according to the others, 
that she was dying. This arises from the concise manner in which he 
writea The information that she was actually dead followed the ruler : 
the details of the message are given in Mark and Luke, but not in 

It is not necessary to go over the whole of the narrative in detail 
It must be obvious that St Luke's agreement with St Mark's account is 
translational, and that his additions are either taken from Matthew, 
or are paraphrastic. The notice that the ruler's daughter was an only 
daughter is no exception ; for both in Matthew and in Mark the article 
is used the first time she is mentioned, which implies that she was an 
only daughter. 

In St Luke's notice of the cure we recognise the pen of a medical 
man ; it is couched in short, precise, and, as Dr Friend observes, 
medical language.-^ 

There is in this section an interesting display of professional feeling, 
combined with the most scrupulous fidelity in adhering to the facts of 
the case. In Mark's account of the woman with the issue of blood, 
ver. 26, it is said that she " had suffered many things of many physi- 
cians, and had spent all that she had, and was nothing better, but 
rather grew worse." This is expressed even more strongly in the origi- 
nal than in the translation, for dotroi^cura implies that she had squan- 
dered or thrown away her money on physicians — language which tends 
to an imputation on the profession in general. St Luke, in his state- 

* Bishop Marsh, speaking of the sections where all the three eyangelists agree, says, 
" In no one instance does St Mark fail to agree verbally with St Matthew, where St Luke 
agrees verbally with St Hatthew.** — (On the Origin of the Gofpth, p. 1 5 1 .) This is one of the 
exceptions to this rule — I find severaL 

t LuosB vero phrasis ut magis medica ita simplicior et oorrectior. — Hist, Med<cin<K^ 
p 438. 

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ment, gives the fa.cts without the slightest suppression, but, at the same 
time, without implying blame to the physicians ; according to it the 
woman had spent all her living on physicians, ^'neither could he cv/red 
by any" 

In this section, and the two preceding, the narratives of Mark and 
Luke run parallel. Schleiermacher, in his essay on the Gospel of 
Luke, endeavours, and in this case with success, to point out where its 
author begins and ends the insertion of previously existing documents. 
He observes that the portion included in sections 28, 29, 30, forms a 
new narrative, not connected with that which precedes or foUows, 
beginning at viii. 22, and terminating at ver. 56; thus arriving, by 
independent reasoning, at the same conclusion as that to which the 
present comparison has led me. 

The autoptical character of the second Gospel is attributed by 
Strauss to what he calls the second function of the legend, or 
that of embellishment. He remarks on the cure of the ruler's 
daughter : — 

" That Jesus, if he said anything when recalling a girl to life, made 
use of some such words as fj nais iytipov, * maiden, I say imto thee, arise,** 
the most remote narrator might imagine ; and to regard the Tcditha 
cumi of Mark as an -indication that this evangelist drew from a 
peculiarly original source, is to forget the more simple supposition that 
he translated these words from the Greek of his informant, for the sake 
of presenting the life-giving word in its original foreign garb, and thus 
enhancing its mysteriousness, as we have before observed with reference 
to the €4>4>aBhj in the cure of the deaf man. After what we have seen, 
we shall willingly abstain from finding out whether the individual who 
originally furnished the narrative in Luke were one of the three confi- 
dential disciples, and whether the one who originally related it also put 
it into writing — a task to which only the critical acumen of Schleier- 
macher is equal'' * 

Let us now see the conclusion the ''critical acumen of Schleier- 
macher " leads him to. Speaking of this miracle, he says, — 

"When we proceed to the last incident, the reanimation of the 
maiden, and observe with what unreserved minuteness, and in how 
unaltered a tone even, those circumstances are related which could 
come within the immediate knowledge of none but Peter, John, or 
James .... if, I say, we take all this into account, we can scarcely 

* Life of j€4Ui, it 353. 

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do otherwise than refer owr whcle accounts to one of the three 
diaciplea.'^ ♦ 

Nothing, certainly, can be a stronger proof of the admirable deamess 
and skill with which St Luke constructs his narrative, than the infer- 
ence that so acute a critic as Scleiermacher here draws from it, and who 
concludes his analjrsis of the Gospel thus : — " He is, from beginning to 
end, no more than the compiler and arranger of documents which he 
found in existence, and which he allows to pass unaltered through his 
hands."— P. 311. 

Had we no other data to go upon but those to which Schleiermacher 
has chosen to limit himself, we might have been led to the same con- 
clusion, because in very many instances St Luke does give the ipais- 
avma verba of apostolic eyewitnesses. He does so whenever the matter 
is purely historical ; he has none of the vanity of authorship, and does 
not think it necessary to alter the language of an apostle, in order to 
appropriate to himself the merit of originality — his sole object is to 
convey the truth to his readers, without giving a thought to his own 
literary reputation. Let us now compare the passage which, according 
to Schleiermacher, must have been taken from the narrative of an eye- 
witness, " committed to writing very shortly after, while the impression 
was still fresh and vivid," -f with that in the second Qospel, and ask 
which is the original ; or, in other words, which is the autoptical and 
which the historical account of the event 

In Mark it is thus related : — 

" When he had put them all out, he taketh the father and the mother 
of the damsel, and them that were with him, and entereth in where the 
damsel was lying. And he took the damsel by the hand, and said unto 
her, Talitha cumi ; which is, being interpreted. Damsel, I say unto 
thee, arise. And straightway the damsel arose, and walked ; for she 
was of the age of twelve years. And they were astonished with a great 
astonishment And he charged them straitly that no man should know 
it ; and commanded that something should be given her to eat" 

In St Luke : — 

** And he put them all out, and took her by the hand, and called, 
saying, Maid, arise. And her spirit came again, and she arose straight- 
way: and he commanded to give her meat And her parents were 
astonished : but he charged them that they should tell no man what 
was done." 

Who can doubt which of these two accounts is the original ? 

* Ei$ay on Luke, E. T., p. 135. f Ibid, p. 136. 

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Christ rbjeoted at Nazabbth. 

Accounts of our Lord's rejection at Nazareth are given by all the 
three evangelists. That of St Luke is the fullest^ but being indepen- 
dent of either of the others, cannot be classed amongst the documentary 
parallel passages ; the other two accounts are evidently taken from the 
same original — Matthew's^ as usual, being the most concise. 


The Apostles bent forth. 

St Matthew here retrospectively gives the list of the apostles, and 
adds, verses 12 and 13, words of our Lord. St Luke also adds in ver. 2, 
that the apostles were to preach as well as to cure. He gives great 
neatness to the original expression, ^^ there abide till ye depart from 
thence/' by rendering it, " there abide, and thence depart." 


Herod desires to see Jesus. 

St Luke adds that Herod wished to see Christ, and Matthew that it 
was to his servants that Herod addressed his observations ; otherwise, 
the agreement is translationaL 


John Baptist imprisoned and beheaded. 

It is sufficiently clear that in Mark we have the original memoir. The 
verbal agreement arises probably in part from Mark's having, to a certain 
extent, availed himself of the previous translation of Matthew. 


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Thb Return op thb Apostlbb, and thb Miraolb of fbeding Fiyb Thousand. 

These two sections follow each other in all the three Gk)spel8. The 
former may be accounted the introduction to the latter. Luke and 
Matthew, writing historically, leave out the circumstantial details given 
by Mark. The reading in Luke, which has been adopted by Tischen- 
dorf, states in general terms that our Lord, taking the apostles, jour- 
neyed to Bethsaida^ not to '' the desert of the town of Bethsaida^^' as in 
the received text According to this reading, the miracle was wrought 
in the desert place to which our Lord invited the disciples to " rest 
a while," and probably to take their meal, which the crowd of comers 
and goers prevented, Mark, vi 31. We thus get quit of the difficulties 
of supposing that Luke meant one Bethsaida^ and Mark another. 


Christ walks on thb Sea. 

In the relation of this miracle, we find, as in the stilling of the tem- 
pest, Matthew's attention drawn to the waves, Mark's confined to the 
winds ; — ^the one mode of viewing the event characteristic of a lands- 
man,, the other of a seaman. St Matthew clears up an ambiguity, 
according to Mark, v. 64, " When they were come out of the ship, ihey 
knew him ; " but we are not told who knew him, and none are pre- 
viously mentioned but the disciples. St Matthew informs us that it 
was " the men of that place," ver. 36. 


Jesus reproves the Pharisee& 

We have here what I consider to be an editorial addition, by St Mark, 
to the original memoir explaining Jewish customs, evidently meant for 
Gentiles ; and which, not being in the original, does not occur in St 
Matthew's account 

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Curb of thb Stbofebnician Woman's Dauohteb. 

Matthew's account is partly taken from Mark, but part of it is 


FouB Thousand fed with Sevikn Loaves, &o. 

Independent translations of the same original, with the characteristic 
addition by St Matthew, that there were women and children besides 
the men. Dr Davidson cites this section as a proof of the untenable- 
ness of the hypothesis that one evangelist made use of the work of 
another, (Introd. to N. T., L p. 400,) but has not stated his reasons with 
respect to the examples adduced. I can see none. 


The Pharisees seek a Sign, and the Leaven of the Soribes and Pharisees. 

Translations of the same passage by Matthew and Mark. Matthew 
omits the purely autoptical circumstance mentioned by Mark, viiL 14, 
that there was only one loaf in the ship, and inserts words spoken by 
our Lord in verses 2, 3, and 11. 


Peter Confesses Jesus is the Christ, and Jesus Foretells his Sufferings. 

Translations from the same original. Luke omits the rebuke to 


Thb TRANsnouBATioN. 

'' Here again, Matthew and Mark^s accounts seem to have one cmd 
(he eame source. They have d^ected firom it^ and additional particu- 

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larB have found their way into oar text Luke^s aocoont is fix>m a 
differeni source. If we might conjecture, Peter has furnished the 
accounts in Matthew and Mark : this latter has been retouched, per- 
haps, by himself'* — Al/orcL The italics are Mr Alford's. I am glad 
to quote this critic, because, starting with an adverse theory, his own 
sagacity is continually forcing him to adopt what I conceive to be the 
true explanation. Luke^'s account is unquestionably in part indepen- 
dent of the other two, evidently derived from an eyewitness, and, if I 
may be allowed to conjecture, " delivered" to him by John, whidi may 
account for the omission of an account of it in his Gospel K the 
retouching be by Mark, he must be the least original of the two, 
(Matthew and Mark.) To me it appears that the omission of the 
homely comparison of the brightness of our Lord's raiment to the 
whiteness produced by a fuller, by Matthew and Luke, indicate that 
the retouching was on their part 

Christ's Disooubse apteb the Transftquration. 

Matthew continues to adhere to the original His improvement of 
the arrangement, by postponing the notice of our Lord's sufferings, is 
obvious, as well as the reason of his omission of the private opinion of 
the apostles respecting the resurrection. 


Christ oasts out a deaf and duhb Spirit, and foretells His Sufferings. 

The accounts of Matthew and Luke are concise and historical Where 
they tally with Mark, and with each other, the connection is transla- 
tional Luke, as in the case of the ruler's daughter, states that the 
child was an only son : this is probably indicated in Matthew and Mark 
by the article, or it may be the result of his own researcL 


The Disciples contend who should be greatest. 

Both Matthew and Luke are concise and historical Matthew's inser- 
tion, verses 3 and 4, are words of our Lord, and therefore important 

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Jbsus enters Judea, and is questioned about Divorces. 

The arrangement in the two accounts differs, but the matter is the 
same. Matthew^s arrangement is the most regular. He first states the 
facts, and then the inferences — an improvement on Mark's, and, there- 
fore, last written. 


There is more verbal agreement between Mark and Luke in this than 
in any other section. It is not probable that the one who wrote last 
was ignorant of the work of his predecessor, and may have been influ- 
enced by his recollections of his translation ; although I do not suppose 
he made intentional use of it, as he did of Matthew. 


Christ's Answer to the rich Young Man. 

Matthew's addition, xix. ver. 28, consists of words of our Lord. Mark, 
X. 24, is peculiar to that Gbspel ; but it is a repetition of what occurs in 
the preceding verse, and in ver. 26. We can see, therefore, a good rea- 
son for its omission in Matthew and Luke. 


Christ again foretells His Sufferings. 

Luke treats this section historically, avoiding the repetitions. Thus, 
it is unnecessary to say they were going up to Jerusalem, at the com- 
mencement of the narrative, for our Lord himself mentions it in ver. 31. 


The ambitious Request of the Sons op Zebedee. 

Mark does not inform us that the request was originally made 
through their mother ; but^ in the first place, it is obvious that our Lord 

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addressed liimself to them, ver. 39 ; and, in the next place, the circum- 
stance must have been known to Matthew. Mr Alford admits that the 
accounts must have come from one source, but adds, " Even here, how- 
ever, slight deviations occur, which are unaccountable, if the one had 
actually before him the writing of the other." This is true ; but they are 
both translated from the same original — Whence the slight deviation& 

Curb of the Bund near Jericho. 

There are two difficulties in this section: the first, that Matthew 
mentions two blind beggars, the others only one ; — ^the second, that Luke 
states that the miracle was wrought before our Lord and his disciples 
entered Jericho ; the others, after they left it. The first case is similar 
to that of the Oadarene demoniacs, (Sect xxix.,) and the same explana- 
tion applies to it It is not many weeks since I saw two blind beggars 
led by a child ; and it occurred to me that had I witnessed a cure, and 
had one of them been so well known that I should, in recounting the 
event, have mentioned his name and that of his father, I could easily 
understand that I should have recorded the event as the cure of that 
individual. If, therefore, Mark's Gospel is a translation of the original 
memoir, from which the other two are taken, and his attention was 
drawn to Bartimeus, we can perceive a reason why Luke, making use 
of the memoir, should have mentioned only one beggar ; and also why 
Matthew, who had independent means of knowledge, should have men- 
tioned two. 

Before taking the second difficulty into consideration, I would observe 
that the circumstances peculiar to Mark's account are autoptical details, 
such as the name of the beggar, and incident of his throwing away his gar- 
ment, and that they are omitted by Matthew and Luke, as unhistoricaL 
The second difficulty relates to the time when the event took place. 
With the exceptions of the number of beggars and difference of time, 
the three accounts are evidently translations of the same original ; but 
if so, no contradiction can have existed in that account The problem 
of its occurrence is, therefore, limited to two possibilities : it must have 
been caused either by an error of translation, or an error of transcrip- 
tion. We may safely exclude the former supposition ; for, independent 
of its being inconsistent with the inspiration of the evangelists, we can- 
not conceive that a statement so simple as that of going out of a town. 

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or going into it, can have been mistaken for the opposite meaning. We 
are therefore reduced to the altemative of admitting that there has 
been an error in the transcription. 

There is one class of errors, into which transcribers occasionally fall, 
in which a slight verbal error reverses the meaning of the author. 
Every person must have heard of the edition of the Bible in which the 
word "not" was left out of the seventh commandment, thereby con- 
verting a prohibition into an injunction. In Pliny's Natural History 1 
have discovered an ^ror of a similar kind, in which I can show that the 
word " non" has been omitted. My correction, although unsanctioned 
by any various reading, or former critical conjecture, can be established 
by independent evidenca Pliny states,* that although " single spars 
were sufficiently" large for the main-yards of ships, yet that sailors would 
carry additional sails, so as to endanger their Uvea I maintained that 
the reading ought to be, " single spars were not sufficiently large," by 
proving that they were composed of two pieces, and thus removed an 
obvious non eequitv/r. 

In the present case, instead of a word, I suppose a single letter (" iota") 
has been left out by an early transcriber, and that, upon perceiving it, 
he has corrected it, by inserting it into its place, and thereby inevitably 
placing it too near the adjoining letter. This kind of error, and cor- 
rection, my own experience tells me is by no means uncommon. If we 
suppose that an early transcriber of Matthew did the same, he would 
unconsciously change the verb used by Matthew, to signify to " go in," 
into that which signifies to " go out," tXairoptvofjm into Itcnoptvoym. We 
must remember that the most ancient MSS. were written in capitals, 
and that the letter " sigma" was written like the Roman C : but I and 
C in juxtaposition, or even placed too near one another, form K. No 
doubt there is an angle in the ancient as in the modem K, but in rapid 
transcription the angle is apt to become a curve. We have a case in 
point, in a fac-simile of a page of what I believe to be the oldest of the 
existing MSS. of the New Testament, (the Vatican,) in which the K is 
exactly the same as the I and C, too near each other. A fac-simile of a 
page of this MS. is given in Home's Introduction to Scripture, voL ii 
p. 80 ; and the letter E, at the beginning of the 4th line, is exactly the 
same as I and C in juxtaposition. If, therefore, the transcriber of the 
passage in Matthew has left out an " iota^" and, perceiving his error, 

* ''Jam nee rela satis esse m^jora. Sed quamvis amplitudini antemnarum smgulas 
arbores sufficiant super eas tamen addi volorum alia vela ... ac tot modio proTO- 
cari mortem." — Lib. m. Proem. 

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has inserted it, he wonld unconsciously alter the word into one of a 
directly opposite meaning. Next transcriber, seeing the following word 
to be c2r, which would contradict the preceding word, would, to make 
sense of it, be obliged to dumge it into iw6 ; and, when he came to 
the corresponding passage in Mark, with the former one in his mind, 
would naturally, and probably quite unconsciously, follow it Such 
changes in the text have evidently frequently taken placa If the 
reader will take the trouble to examine the bracketed passages or 
words, it will be seen that their insertion into the received text must in 
many cases be ascribed to such a causa If this conjecture be correct, 
the repetition in Mark of ver. 46, " And they came to Jericho ; and as 
he went into Jericho,'' would be quite characteristic of his style ; and 
Matthew's abruptness of saying, " As they departed fit)m Jericho," 
without any previous announcement of their approach to it, removed. 

From the entry of oar Lord and his disciples into Judea, Mark x. 1, 
Matt xix. 1, (Sect liL,) Matthew appears to have embodied the whole 
of the original narrative ; adding, however, much important matter, and 
omitting little but autoptical details. The laigest portion of the matter 
peculiar to Matthew consists of parables and sayings of our Lord ; the 
next^ of allusions to Jewish Scripture, with the circumstances which 
gave rise to them, unimportant in themselves, but in which Matthew 
perceived the literal fulfilment of prophecy — such as the circumstance 
that the mother of the colt was along with it^ the casting lots for our 
Saviour^s garments, &c. : the remaining portion of the matter is such as 
Matthew had the means of being acquainted with, and which a histo- 
rian would naturally insert 

Mr Birks, in his Horw Eva/ngdicce, infers justly, from the agreement 
of the first and second Gospels in all the latter part, that " either one 
has borrowed from the other, or that both have followed the order of 
time. But that one has borrowed from the other is very improbable, 
because the order is different in their earlier portion.'*' — ^P. 19. The 
different circumstances under which Matthew was placed in the earlier, 
or Galilean portion of his narrative, and in the latter, which, in point 
of fact, is an uninterrupted account of our Lord's last eventful visit to 
Jerusalem, accounts for the circumstance alluded to. In GkJilee, 
Matthew possessed all the means and appliances for recording events, 
and the internal evidence which his writings afford, shows that he did 
avail himself of them to record many of the events which he witnessed ; 
but when " he left all" to follow our Lord, he had not the same facilities 
for recording what he saw. Schleiermacher, in arguing for the oral 

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origin of the Gospels, observes that the apostles " would be compelled 
to it from their having no fixed residence, and therefore no opportunity 
for writtenr composition, which required a quieter and more stationary 
life than they enjoyed."* These remarks apply to the case of Matthew 
in Judea, but not in Qalilee. If, therefore, after an interval of years, 
he was called upon to draw up an account of the life of our Lord, we 
can see a good reason why he should have adopted the account of 
another apostle as the basis of his own. 

After these general remarks on the connection of the two first 
Qospels, it appears unnecessary to analyse the following sections, as the 
causes of the phenomena are suflSciently obvious ; and the reader, by 
applying the same rules of comparing them, can scarcely fail to perceive 
the nature of the connection which subsists between them. 

The connection of St Luke with the second Gospel, in the passages 
peculiar to the two, is extremely simple. Take, for example, 


The Widow's Gift. 

It is precisely that of a historian taking, as his authority, an account 
in another language, omitting the explanation of the word " Lepton," 
which was, doubtless, inserted by Mark for the information of Roman 
readera With regard to the unction of our Lord, I am inclined to be- 
lieve that St Luke relates the same event in chap. vii. ver. 36, which 
Matthew relates in xxvL 6, Mark in xiv. 3, and John in xii. 2. The 
accounts of Luke and John are quite independent of those in the first 
two Gospels, and of each other. The only diflSculty is regarding the 
time and place of the event as recorded by St Luke ; but Mr Alford, 
who controverts the identity of St Luke's account with those of the 
other evangelists, admits that the exact time and place are indetermi- 
nate, and may have been introduced to illustrate the expression, ver. 34, 
*' A friend of publicans and sinners.'' I apprehend that St Luke meant 
to illustrate the want of charity of the Pharisees. We may suppose 
that he received the account without any mark of time or place. John 
designates Mary, the sister of Lazarus, as ** Mary, who anointed the 
Lord with ointment, and wiped his feet with her hair," xi. 2, a descrip- 
tion which agrees with the woman mentioned by Luke. If this suppo- 

. * Einleitung ins N. T., p. 222. 

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sition be correct, it furnishes an explanation of the reason why an 
account of it is omitted by St Luke afterwards. 

With regard to the disputed passage at the end of Mark's Gospel, 
chap. xvL ver. 9-20, it appears to me to be a continuation, by Mark, 
of the original MS., which terminates abruptly at i<t>oto\nmi ydp, ver. 8, 
perhaps because the conclusion was wanting. The style here changes 
from the autoptical to the historical, and the history is brought down 
to a later period than that indicated by the style of the preceding por- 
tion of the Gospel, corresponding well with the time when the Gospel 
of Mark was published, namely, after the departure or death of Peter, 
when the apostles " preached everywhere." 

I now proceed to the parallel passages in Matthew and Luke. In 
the two first sections the verbal agreement is perfect There is, there- 
fore, nothing to indicate which evangelist wrote last; but certainly 
nothing to indicate that Matthew copied from Lu*ke. 


The Temptation in the Wilderness. 

I infer that Luke wrote after Matthew, and that, if so, he must have 
made use of his (Jospel, for the following reasons : — First, the arrange- 
ment is improved. In Matthew the scene is laid, first, in the desert ; 
second, in Jerusalem ; and, lastly, in the desert In Luke, the events in 
the desert are related before those in Jerusalem. We cannot suppose 
that, had Matthew copied Luke, he would have made such an alteration, 
but we can easily undeiytand why Luke should have done so. Again, 
we can understand why St Luke corrected the Hebraism of saying " forty 
days and forty nights ;" but had Matthew copied Luke, we cannot see 
any reason for his inserting the mention of the nights. 


Part of the Sermon on the Mount. 

The simplest, and, as it appears to me, the most probable mode of 
accounting for the connection which evidently subsists between Matthew 
and Luke, in our Lord's lengthened addresses, is to suppose that 
Matthew, according to his plan of giving our Lord's words fully, but 
condensing the narrative, has added to the report of one sermon other 

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discourses of the same nature, delivered in the same place, at other 
times. St Luke, on the other hand, writing more historically, relates 
the different occasions upon which the discourses were delivered : this, 
indeed, implies that he must have drawn his authority from a separate 
source of information, but in doing so he has adhered very closely to 
the Greek text of Matthew. I agree with those critics who consider 
that the so-called seimon on the plain, of Luke, is the same as that 
which Matthew has made the basis Of his collection of discourses. 
Luke's words, ori T6mw iredtwC, mean " on a level place," not " on the 
plain," which conveys an impression of extent not implied in the 
original ; and he does not say that our Lord came down from the moun- 
tain, but merely that he came down : had he meant to say he came 
down from the mountain, we must suppose that he would have added 
atrb Tov Spovs, as Matthew did, viiL 1. 

St Luke says expressly that our Lord " went out" to the mountain, 
where he chose the twelve ; he then came down, it may be, a few steps 
— and stood on a level place, it may be, a few feet square — evidently 
for the purpose of addressing the multitude; and after appointing the 
twelve, and finishing the discourse, he re-entered Capernaum. The 
words used by Luke, instead of, as in Matthew, " going up " and " coming 
down" from the mountain, were " going out" and " coming in," €ffj\0€v, 
vL 12, and fUFrjK^tv, viL 1. Both Matthew's and Luke's accounts indicate 
that the mountain was in the immediate vicinity of Capernaum. 

Whilst, however, I think that Matthew has combined in one dis- 
course several delivered on different occasions, and that Luke was 
acquainted with and made use of Matthew's Gospel when it suited his 
purpose, he has not taken the so-called sermon on the plain from 
Matthew, but from the original report ; for there is by no means the 
same verbal agreement in this section that there is in the three first 
There is much translational agreement in the two reports, modified, no 
doubt, by St Luke's familiarity with Matthew's version, which, from the 
importance of the matter, and the source from which it flowed — and, I 
may add, the channel through which it flowed— could not fail of being 
deeply impressed upon his memory. 

We have, therefore, two distinct conditions under which the agree- 
ments between Luke and Mark present themselves — the immediate and 
the intennediate. The immediate are those where Luke makes use of 
the Greek (Gospel of Matthew as an original authority ; the interme- 
diate, when he makes use of a common original Now, these are the 
very phenomena which our independent knowledge of the authors 

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would have led us to expect. They are both historians of the same 
series of transactions; but Matthew is both a historian and an eye- 
witness. In the former capacity he makes use of the same original 
authorities as Luke ; in the latter case, he is himself the authority. 

We can thus explain all the phenomena of the connection of these 
two evangelists, and, as it appears to me, some of the apparent contra- 
dictions. Take that in the present section, where St Luke appears to 
speak of physical hunger, vi. 21 ; but, in the corresponding passage in 
Matt V. 6, it is expressly stated to be in a spiritual sense. Upon the 
passage in Luke, Mr Alford makes the following just remark : " Com- 
paring these expressions with other passages in Luke himself, we must 
have concluded, even without Matthew's report^ that they bore a spirit 
ttLoZ sense." Now, the result of our former examination is to show that 
Matthew is a paraphrastic translator, who takes care to bring out the 
meaning of his original broadly, as he does in the present instance. 
Again, in the following, 


The Cure of the Centurion's Servant, 

we have another apparent contradiction, which Matthew's peculiar 
style of narrative perfectly explains. According to his account, the cen- 
turion applies directly to our Lord ; but according to Luke, he does it 
by messengera Now Matthew, as a historian, condenses the narrative 
portion much more than Luke does, and, acting on the maxim quifacU 
per alium facit per se, he leaves out, as not necessarily connected with 
the miracle, the details of the message. 

There is, I apprehend, an amount of verbal agreement in the suc- 
ceeding sections, sufficient to prove that St Luke must have made use 
of the Greek Gospel of St Matthew. We must remember, that although 
St Luke transcribed when it suited his piu^pose, he was not a tran- 
scriber, but a historian, using an original authority in the same lan- 
guage. Certain passages have been pointed out which are supposed to 
be inconsistent with this view, but these occur in the sermon on the 
mount, which I suppose Luke to have derived from the same autho- 
rities as Matthew, but making use occasionally of Matthew's previous 
translation. Thus, we have in chap. xii. ver. 24, " Consider the ravens;" 
but in the corresponding passage of Matthew, chap, vL ver. 26, it is, 
" Behold the fowls of the air." St Matthew here, translating paraphras- 
tically, generalises the expression ; St Luke, most probably, adheres 
more closely to the original 

Digitized by VjOOQIC 


Acts, date of, zxziii. 

Agony in Gretbaemane, 193. 

Alford, Mr, remarks on the origin of the 

Gospels controverted, xxxix. 

objections quoted, xliii 

objections answered, xxxix. xliv. 

explanation of 4pfiTjv€VTrjSf Ixxxiii. 

on omissions, xU. 

on the accounts of the cure of Peter's 

wife's mother, 269. 

cure of the leper, 271. 

cure of the paralytic, 272. 

on the call of Matthew, 276. 

on the transfiguration, 295. 

on the request of Zebedee's children, 

Alison's History, on the connection of, with 

Napier and Suchet, xxvil 

examples from, xxix. xxx. 

Apostles, call of, 85. 

sent forth, 71— note, 298. 

return, 79— note, 294. 

on the lists of, 278. 

Arrangement, principles of, xxiv. 

of the synopsis, Ixxxi. 

causes of difference, in the 

Gospels, xli. 
Augustine on the connection of the Gospels, 


Autoptical agreements explained, xxii. 

Bandi.nel, Rev. James, on a passage from 

Papias, Ixxiv. 
Baptism of our Lord, 7. 

on the accounts of, 263. 

Barren fig-tree, 147. 

Beelzebub, on the power of, 37, 247. 

our Lord accused of acting by, 


Birks' (Rev. T. R) work on Gospels, xvii. 
- on the order of Matthew and Mark, 


- on the miracle of stilling the tempest, 

- on the cure of the paralytic, 273. 
Blind, cure of, near Bethsaida, 103. 

cure near Jericho, 141— note, 298, 

Bloorafield, Dr, on the cure of the paralytic, 


Call of the i^>06tle8, 35. 
Capernaum, site of, xl. 

Christ retires from, 1 5. 

Centurion's servant, cure of, 235 — note, 804. 
Chief priests, kc conspiracy, 181. 
Children blessed, 129— note, 297. 
Christ, sayings of, 258. 

answers the rich man, 1 31 —note, 297. 

foretells his sufferings and resurrec- 

tion, 107, 119, 185. 

testimony to John, 239. 

■ thanks his Father for revealing him- 

self to the simple, 243. 

entry to Jerusalem, 148. 

reply to disciple who wished to bury 

his father, 241. 

relations seek him, 41 — note, 280. 

expels traders from the temple, 149. 

discourse in the temple, 158. 

taken before high priest, 199. 

taken before Pilate, 206. 

rejected at Nazareth, 69— note, 293. 

walks on the sea, 83 — note, 294. 

stills the tempest, 63 — note, 281. 

foretells destruction of Jerusalem, 


feeds five thousand, 79— note, 294. 

feeds four thousand, 97 — note, 296. 

casts out deaf and dumb spirits, 1 1 5 

—note, 296. 

the son of David, 167. 

transfigured, 1 10— note, 295. 

discourse after, 113- note, 296. 

led to be crucified, 209. 

entombment, 215. 

- resurrection, 219. 

«ee Jesus. 

Conditions of the agreements of the Gospels, 

D A YIDBON, Dr, on the cure of the paralytic, 273. 

on the prefiice to Luke, la. 

objections of,an8wered, xxxix. xl v. 

on a passage from Eusebius, Ixiii. 

Deaf and dumb pei'son cured, 95. 

spirit cast out, 115. 

Demoniac at Capernaum cured, 11— note on, 

Demoniacs, Gaderene, cured, 55— note, 288. 

Digitized by 




Discplee, call of^ 35. 

— — contention, 121 — note, 296. 

pluck ears of corn, 29~note, 276. 

see Apostles. 

Diversity of accounts, causes of, xlvi. 
Documentary agreements, what, zxiL 

Edinburqh Review on agreements in Ooe- 

Eichhom, theory of, xxiiL 
'EpfujvfvTffs, meaning of, Ixxiii. 
EIrrors in transcription, xviL 
Eusebius on Gospel of Matthew, Ixii. 

on language of Matthew, Ixiii 

on preface to Luke, liii. 

on the identity of the Mark of Papias 

and the author of the Qospel, Ixx. 

Fio-T&si, barren, 147. 

withered, 161. 

Five thousand fed, 79— note, 294. 
Four thousand fed, 97 — note, 295. 
Free Church Magazine quoted, x. 
Freind, Dr, on medical style of Luke, 290. 

Qaulban fishermen called, 9— note, 266. 
Qalileanisms, Instances of, 267. 
Genealogies, remarks on, lix. 
Gleig, Bishop, quoted, 266. 
Greswell on the connection of Mark and 
Peter, Ixxv. 

Herod desires to see Jesus, 73 — note, 293. 
Holy Qhost, sin against, 39— note, 279. 
Home, Mr, objections answered, zxxv. 
Hug on verbal agreements in'.Gospels, xxiv. 

Hume contradicts his authority, xvi 

Inspiration, remarks on, xiv. 
Irenseus quoted, liv. 

Jairus's daughter cured, 63— note, 289. 
Jerome on Luke's preface, liv. 

quoted, Iv. 

Jesus anointed, 183. 

returns to Galilee, 9 — note, 266. 

reproves the Pharisees, 87 — note, 294. 

reproves the Scribes, &a, 1 69. 

betrayed, 196. 

foretells Peter's denial, 191. 

described by John, 226. 

iee Christ. 

Jew, manner in which the word, is used in 

the Gk>spels, Iv. 
John the Baptist baptises in Jordan, 3. 

rebukes the Pharisees, 226. 

sends disciples to Jesus, 287. 

imprisoned, 75 — note, 293. 

differences in the accounts of his 

advent, 263. 

John the Baptist, his designation, 262. 

mention of his humiUty, 263. 

the Apostle, an eyewitness, xv. 

Gospel remarks on, xxv. 

oonnection of Gospel with that of 

Luke, xlix. 
Josephus wrote in Hebrew and Greek, Ixii. 
Judfl^ treachery of, 185. 

Lardner, Dr, on the connection of the 

Gospels, xxxiv. 
Last supper, 189. 

preparation for, 187. 

Law, highest precept of, 166. 

Leper cleansed, 17— note, 271. 

Light under a bushel, parable of, 49— note, 

Lord's prayer, 245. 
Luke, St, Gospel written in Judea, proofs, Iv. 

preface, remarks on, lii 

subsequent to Matthew, xxv. 

agreement with Matthew, Ivi 

t^imony to, xiiL xxxiii. 

testimony to Mark, xxxiv. 

on the medical language of, 269, 290. 

authenticity of Acta, xiii 

Mark, St, remarks on the Gospel of, Ixviii. 
translation of an autoptical memoir, 


the translator of Peter, Ixxiii 

quoted as Peter's by Justin Martyr, 


when written, Ixix. 

remarks on, by Tertullian, IxxiL 

on the style of, Ixxix. 

professionalisms in, 266. 

provincialisms, 267. 

used Greek of Matthew, xxvi 

preface or title to Gospel, Ixxiii., 3. 

why not called Gtospel of Peter, IxxL 

the author of the Gospel, the Mark of 

Papias, note, Ixx. 

on conclusion of, 302. 

remarks on authorship by Pearson, 

IxxiL— by Gleig, 266. 
Marsh, bishop, quoted, 290. 

objections answered, xxxviL 

on the agreement of Matthew and 

Luke, 268. 
Matthew, St, call of, 23— note, 275. 

origin of Gospel, Ix. 

style of, Ixiv. 

¥nrote in Hebrew and Greek, IxL 

• agreement with Luke, xxv. 

• made use of Peter's memoir, xxvL 

Napier's History, connection of, with Alison 

and Suchet, xxviii. 
Nazareth, Christ rejected at, 69 — note, 293. 
Newspapers, on the connection of, xxvii. 

Digitized by 




Omissioks in the Ck>Bpels, xxxvL 

on the causes of, xL 

Oral tradition, on the theory of, xlviL 

Palet quoted, zxxiii. 

Papias on Matthew's Qospel, bd. 

on Mark, Ixxi. 

Parable of mustard seed, 61. 

new and old clothes, 27— note, 


of the sower, 43. 

Parables, introduction to, 43— note, 280. 
Paralytic, cure of, 19 — ^note, 271. 
Paul, St, connection with Luke, li. 
Peter, St, cure of wife's mother, 13 — note, 

reasons for supposing him author 

of the original of second Qospel, 269. 

cures in the house of, 15 — note, 


denial foretold, 191. 

denial of, 203. 

confesses Jesus is the Christ, 1 06 — 

note, 295. 

on the epistles of, Ixxx. 

second epistle quoted by Jude, 

Pharisees conspire against Christ, 33 — note, 


reproTed by Jesus, 87— note, 294. 

reproved by John, 226. 

seek a sign, 101 — note, 296. 

Pliny, on a passage of, 299. 
Preface to Luke, liL 

to Mark, 261. 

RoBEBTBON, Profcssor, vi. 

Sabbath, on the, 276. 
Savings of our Lord, 253. 
Schleiermacher quoted, xxiii. Ixv. 
on the identity of the Mark 

of Papias with the author of the Gospel, 

answered, Ixz. 
■ on cure of nder's daughter, 

Scribes and Pharisoes, vainglory of, reproved, 


Scribes and Pharisees, leaven of, 101, 256-— 

note, 295. See Pharisees. 
Sermon on the mount, 229— note, 302. 
parts of, 245, 251, 

Sower, parable of, 43. 
Statement, general, xxv. 
Sterling, John, on Strauss, xii. 
Strauss's Life of Jesus, remarks on, xi, xii. 


on the cure of the paralytic, 272. 

on the Mark of Papias, Ixx. 

Suchet's Memoirs, connection with Napier 

and Alison, xxviii. 
Syrophenician woman's daughter, cure of, 

93— note, 295. 

Tallying, phenomena of, xlviii. 
Temptation in the wilderness, 7, 227— notes, 

TertuUian quoted, xvi. 

on connection of Luke's Gospel 

with St Paul, Iv. 

on origin of Mark's Gospel, Ixxi. 

on St Luke's preface, Iv. 

Text, observations on, viiL 
Thiersch, professor, on origin of Gospels, 

on a passage fh)m Papias, Ixi. 

objections answered, IviiL 

Transfiguration, 111— note, 296. 
Translation capable of proof, Ixix. 
Tribute, on paying, 169. 

Unclean Spirits, the, 249. 

Vatican MS., 299. 

Verbal Agreement, on the causes of, xxvi. 

Widow's gift, 171— note, 301. 
Withered hand, cure of, 31— note, 276. 
Woes pronounced against the cities of Gali- 
lee, 248. 

Zebbdee, sons of, called, 11— note, 267. 

ambitious request of, 137— note, 


Digitized by 




Chap. iii. yer. 

Chap. iv. ver. 

Chap. V. ver. 

Chap, vi 

Chap. viL 

Chap. viii. ver. 

Chap. ix. ver. 

Chap. X. ver. 

Chap. xi. yer. 

I— 6 



11, 12 


16, 17 




1— 8 

11, 12 


39, 40 






22, 23 

1, 2 

8— 6 




2— 4 








1— 4 

14, 15 




Chap. xiL 


1— 4 

. 29 





. 31 




. 88 





. 247 














81, 82 

. ib. 




34, 35 











. ib. 







Ch{^. xiii. 












81, 82 













Chap. xiv. 















Chap. XV. 



. 87 






















Chap. xvL 

























Chap. xvii. 















Chap, xviii 


1, 2 . 





6, G . . 





8, 9 



Chap. xix. 


1— 9 










29, 80 



Chap. XX. 



. ib. 


Chap. xxi. 


1— 3 





6— 9 

























45, 46 



Chap. xxii. 




Digitized by 




Chap. xxiL 





Chap. iz. 





Chap. xxiiL 






8— 9 









. 79 



,?' ^ • 













. Ill 
















. 241 

An- '* . 




Chap. X. 




Chapw xziT. 


1—9 . . 




21, 22 






Chap. XL 



















m. *' 






14, 15 


Chap. xxTL 



. 181 
















. 189 











39, . . 











Chap. xii. 


1— 6 


Ab the whole of this GoBpel is ta% 

'en in its 

Chap. xviiL 



. 89 

own order, 

an Index is not requirec 



18, 19 





. 187 


^ *• . 




Chap. xix. 






1— 4 





. 149 



7—9 . . 


Chi^;>. XX. 













16, 17 

. 225 




. 161 

m. ". 


21, 22 





. 167 
















20, 21 


. 177 


Chap, vi 










. 229 

















Chap. xxiL 


1, 2 








3— 8 
















19, 20 



















nv " ... 




Chap, xxiii 




Chap. vuL 













. 215 










Digitized by 







niustrated with original Views, Charts, &c. Prioe Us. 

Xitto's Jounud of BibUeal Utor«tiir«. 

** The Author hM had very peculiar adTantages, which have enabled him to throw mach new 
liffht on the subject. . . . The Work ia profusely illustrated with plans, cuts, and engravinj^ 
of much use and value/* 

Belootle &«vlew. 

** Nothinj[ is passed over or slightly touched. The simple narrative of Luke Is verified in every 
minute particular ; and, as it appears to us, every dilQScuUy is solved and every objection removed 
in a style that seems to defy dissent from his opinions. . . . We can assure our readers that 
everything Bir Smith writes in elucidation of biblical subjects is highly deserving of attention.** 

Th* adiaburgli B«t1«w. 

^The Book is of solid proof and valuable suggestion, and we may safely say that a more valuable 
original contribution to biblical knowledge has not been made by any countryman of ours during the 
present century.** 

Worth British moTlow. 

** The researches, guided by a competent knowledge of biblical scholarship, have been pursued 
under advantages never before, and not soon likely to be realised by any one equally qualified to 
turn them to account. ... No one who wishes to have a right understanding of the two last 
chapters of the Acts can dispense with this book, the appearance of which exacts VmX all commen- 
taries on these chapters shall be rewritten.** 

Brangolical Magamlnfi. 

"We have not seen in modem times a more pleasing specimen of that kind of research, so well 
understood by Dr Paley, which compels the facts of Scripture to speak for themselves. Mr Smith *8 
knowledge of nautical pursuits, and his accurate ac^uamtuice with most of the scenes connected 
with Paul's vojage, in connection, too, with his scientific acquirements and elegant scholarship, 
have enabled him to produce a volume which will be read with extraordinary delight.** 

Bibllotfaeca Saeni: — ^Amorican. 

^ This volume furnishes one of the most remarkable instances vrithin our knowledge of patiodt 
research, of scrupulously minute investigation. . . . It is not too much to say that all our com- 
mentaries on this passage must be now rewritten.** 


** The narrative of the voyage is subjected to the most searching analysis — the keenest criticism ; 
but it stands the test well. In the Hor<B Paulina of Paley, acute as tnat work is, there is nothing 
superior to the subtle investigation of this inquiry, or to the absolute conclusions we draw from it, 
as to the genuineness of the apostolic record.** 

Digitized by 


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Digitized by 


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